We ask God, exalted be His glory, to confirm each one of the friends in that land in the acquisition of such praiseworthy characteristics as shall conduce to the spread of justice and equity among the peoples of the world. The first, the fundamental purpose underlying creation hath ever been, and will continue to be, none other than the appearance of trustworthiness and godliness, of sincerity and goodwill amongst mankind, for these qualities are the cause of peace, security and tranquillity. Blessed are those who possess such virtues. — Bahá’u’lláh 12
Question for Consideration
What praiseworthy characteristics should one acquire that “conduce to the spread of justice and equity among the peoples of the world”?
The passage itself names four central qualities: trustworthiness, godliness, sincerity, and goodwill, and the Bahá’í writings expand this into a cluster of related virtues that build “justice and equity” in society. [1]
Core named qualities
Trustworthiness: Presented as the “greatest of adornments,” the “sun of the heaven of My commandments“, and the foundation of social order, without which stability and prosperity are impossible. It means absolute honesty, reliability, and fidelity in personal life, work, finances, and public service. [1]
Godliness: Living in conscious reverence for God, with purity of motive, detachment from corruption and self-interest, and using one’s position or abilities as service to humanity rather than for personal gain. [1]
Sincerity: Freedom from hypocrisy, double-dealing, and hidden agendas; words and inner intentions are aligned, and one’s religious claims are confirmed by deeds. [1]
Goodwill: A constant desire for the good of others, manifested in kindliness, forbearance, and a “noble character” that wins hearts without contention or strife. [1]
Rectitude and integrity: Straightforwardness, freedom from bribery, corruption, and manipulation, especially in business and government service. [1]
Fair-mindedness and equity: Considering the rights of others, not exploiting weakness, and using one’s power or expertise to protect rather than to oppress. [1]
Forbearance and patience: Responding to injustice or provocation without hatred, showing endurance and calm strength. [1]
Kindliness and loving-kindness: A warm, inclusive love towards “all the peoples of the world,” overcoming prejudice and estrangement. [1]
Together, these are described as the “hosts” and “citadels” through which “the citadels of men’s hearts” are won and the world’s affairs come to be governed by the “potency of love” rather than force. [1]
How these conduce to justice and equity
The writings repeatedly say that the “rehabilitation of the world and its nations” and the emergence of justice depend not first on laws or programs but on these qualities in individuals and communities. Trustworthiness makes economic and political life safe from exploitation; truthfulness and integrity make consultation and law meaningful; goodwill and kindliness dissolve hostility and prejudice; and godliness and detachment protect leaders and citizens alike from abusing power. [1]
So, to acquire characteristics that conduce to the spread of justice and equity is, in Bahá’u’lláh’s terms, to cultivate a life marked by trustworthiness, godliness, sincerity, goodwill, truthfulness, rectitude, fairness, patience, kindliness, and detachment, until these virtues shape every relationship and every sphere of work. [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/363842142. ↩︎
Say: Let truthfulness and courtesy be your adorning. Suffer not yourselves to be deprived of the robe of forbearance and justice, that the sweet savours of holiness may be wafted from your hearts upon all created things. Say: Beware, O people of Bahá, lest ye walk in the ways of them whose words differ from their deeds. Strive that ye may be enabled to manifest to the peoples of the earth the signs of God, and to mirror forth His commandments.1Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through your deeds that ye can distinguish yourselves from others. Through them the brightness of your light can be shed upon the whole earth. Happy is the man that heedeth My counsel, and keepeth the precepts prescribed by Him Who is the All-Knowing, the All-Wise. — Bahá’u’lláh 2
Question for Consideration
What attitudes and behaviors can open up opportunities “that the sweet savours of holiness may be wafted from your hearts upon all created things”?
The passage points to inner qualities—truthfulness, courtesy, forbearance, justice, and integrity between word and deed—as the attitudes and behaviors that allow a life-giving, spiritual influence to radiate from the heart to “all created things.” When these virtues shape both character and conduct, they become like a fragrance that others can sense in our presence, relationships, and service. [1]
Inner attitudes
Cultivating truthfulness and sincerity in all circumstances, including being honest with oneself about motives and weaknesses. [1]
Nurturing a heart that is pure, reliant on God, content, patient in trials, and thankful even amidst difficulties, so that actions spring from a place of inner worship rather than ego. [1]
Holding a posture of humility and detachment from status, wealth, and recognition, freeing one to choose what is right over what is comfortable or admired. [1]
Ways of relating to others
Showing courtesy, kindness, and loving-kindness universally, not only to those who agree or are easy to love, so that every encounter becomes a channel of grace rather than contention. [1]
Practicing forbearance: patiently bearing others’ shortcomings, avoiding harsh criticism, and responding to hurt or misunderstanding with calmness and compassion instead of retaliation. [1]
Upholding justice and fairness in how one listens, judges, includes, and shares opportunities, giving each soul their due honour and defending those who are wronged or marginalized. [1]
Integrity of word and deed
Striving that words never “differ from deeds,” making promises carefully and then keeping them, and refusing hypocrisy even when it would be socially advantageous. [1]
Adorning everyday life—family, work, community service—with trustworthiness, honesty, and uprightness, so that people can safely depend on one’s character in all dealings. [1]
Seeing one’s conduct as the primary form of teaching: regarding noble character and goodly deeds as more convincing than arguments, and consciously asking whether one’s behavior reflects the principles professed. [1]
Habits that sustain this state
Regular prayer and turning to God for the strength to embody these virtues, recognizing that such “sweet savours” are ultimately His gifts rather than personal achievements. [1]
Continual self-examination and gentle but firm effort to remove faults, treating growth in character as a lifelong discipline, not a one-time decision. [1]
Persevering in service to others—seeking the common good, contributing to the betterment of society, and letting service become the natural outlet of love in the heart. [1]
Practical daily expressions
Speaking truthfully yet with gentleness, especially in difficult conversations.
Being unfailingly fair in financial, professional, and communal responsibilities, even when no one is watching. [1]
Responding to irritations—at home, online, or in society—with patience, justice, and a refusal to disparage or belittle others. [1]
Such attitudes and behaviors gradually transform the heart into a “Green Island” of spiritual qualities, so that without self-conscious display, the atmosphere of one’s life carries a quiet, strengthening influence wherever one goes. [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/852343902. ↩︎
Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/r/482116648. ↩︎
The purpose of the one true God in manifesting Himself is to summon all mankind to truthfulness and sincerity, to piety and trustworthiness, to resignation and submissiveness to the Will of God, to forbearance and kindliness, to uprightness and wisdom. His object is to array every man with the mantle of a saintly character, and to adorn him with the ornament of holy and goodly deeds. — Bahá’u’lláh 12
Question for Consideration
What behaviors reflect “the purpose of the one true God in manifesting Himself” and achieve His object “to array every man with the mantle of a saintly character, and to adorn him with the ornament of holy and goodly deeds”?
Living in a way that reflects this purpose means letting truth, love, and justice shape ordinary, concrete choices every day. [1] [2]
Inner orientation
Turning the heart toward God through daily prayer and reflection, seeking to align motives with divine pleasure rather than ego, fear, or social approval. [1] [3]
Meeting both joy and hardship with trust in God, contentment, and even gratitude, rather than resentment or despair. [2] [4]
Truthfulness and sincerity
Speaking plainly and honestly, avoiding exaggeration, flattery, gossip, or any form of deceit, even when a lie would be easier or more advantageous. [2] [4]
Letting words and actions match, so that promises are kept, agreements are honoured, and others can rely on one’s word as a mirror of inner sincerity. [1] [5]
Piety and trustworthiness
Treating every responsibility—as employee, employer, professional, student, or official—as a sacred trust, refusing bribery, corruption, shortcuts, or negligence. [1] [4]
Being scrupulous with money, time, and the property or reputation of others, so that people experience Bahá’ís as entirely dependable and fair. [1] [2]
Resignation and submissiveness
Accepting God’s laws and guidance even when they challenge personal habits or desires, and changing conduct accordingly. [1] [3]
Meeting tests, losses, and injustices with patience, constructive effort, and prayerful reliance, rather than bitterness or retaliation. [1] [4]
Forbearance and kindliness
Responding to provocation, insult, or disagreement with calm self-restraint, refusing to backbite or return harshness with harshness. [1] [2]
Proactively showing kindness—listening with respect, serving the poor, forgiving offenders, and looking for ways to uplift rather than to win. [3] [5]
Uprightness and wisdom
Acting with integrity in family, work, and community life: being just in judgement, avoiding partisanship and prejudice, and refusing any form of oppression. [1] [2]
Seeking knowledge and consulting with others, then applying spiritual principles thoughtfully to complex situations so that decisions serve the common good, not narrow self-interest. [3] [5]
A life of “holy and goodly deeds”
These qualities become a “mantle of a saintly character” when they are expressed steadily in visible deeds: serving one’s community, working honestly, nurturing loving families, participating in society’s betterment, and allowing every relationship—private and public—to be a field for truthfulness, trustworthiness, patience, and compassion. [4] [5]
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/061531230. ↩︎
Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/r/953729665. ↩︎
Beautify your tongues, O people, with truthfulness, and adorn your souls with the ornament of honesty. Beware, O people, that ye deal not treacherously with anyone. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people. They that follow their lusts and corrupt inclinations have erred and dissipated their efforts. They, indeed, are of the lost.1 Strive, O people, that your eyes may be directed towards the mercy of God, that your hearts may be attuned to His wondrous remembrance, that your souls may rest confidently upon His grace and bounty, that your feet may tread the path of His good-pleasure. Such are the counsels which I bequeath unto you. Would that ye might follow My counsels! — Bahá’u’lláh 2
Question for Consideration
How does Bahá’u’lláh’s counsel, “Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people,” influence one’s truthfulness and honesty?
Bahá’u’lláh’s counsel makes truthfulness and honesty not just good habits but sacred trusts: to be “trustees of God” and “emblems of His generosity” means that every truthful word and honest act is a way God’s qualities appear in the world through a person’s character. [1]
Trusteeship and inner motive
To be a “trustee of God” implies holding one’s capacities, relationships, and responsibilities as something entrusted by God for the benefit of others, not as private possessions to be used for selfish advantage. When a person sees life this way, dishonesty or deceit feel like a betrayal of a sacred trust, so integrity becomes the natural standard in all situations, even when lying or cutting corners might seem advantageous. [1]
Emblems of generosity and outward conduct
To be an “emblem of His generosity” means reflecting divine bounty in how one deals with people: being fair, transparent, reliable, and protective of others’ rights. This shifts honesty from merely “not lying” to actively safeguarding others from harm, fulfilling obligations, and dealing in such a way that people feel spiritually enriched and secure in one’s presence. [1]
Truthfulness as the form of trustworthiness
Bahá’í writings describe trustworthiness as a “vesture” and “sun,” and truthfulness and honesty as its fruits and adornments, linking them as inseparable aspects of one virtue. Seeing oneself as God’s trustee leads to consistent alignment of word and deed, so that truthfulness is no longer selective or situational but the coherent expression of a trustworthy life. [1]
Everyday implications
Under this counsel, a person asks in each choice: “Does this reflect the trust God has placed in me, and His generosity toward His creatures?” That perspective influences speech (avoiding exaggeration, flattery, or concealment), work (fair dealings, fulfilling contracts, avoiding exploitation), and relationships (reliability, discretion, and loyalty), making truthfulness and honesty the visible “emblems” by which others recognize a divine standard at work. [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/014975069↩︎
Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/r/720224937. ↩︎
The virtues and attributes pertaining unto God are all evident and manifest, and have been mentioned and described in all the heavenly Books. Among them are trustworthiness, truthfulness, purity of heart while communing with God, forbearance, resignation to whatever the Almighty hath decreed, contentment with the things His Will hath provided, patience, nay, thankfulness in the midst of tribulation, and complete reliance, in all circumstances, upon Him. These rank, according to the estimate of God, among the highest and most laudable of all acts. All other acts are, and will ever remain, secondary and subordinate unto them…. — Bahá’u’lláh 12
Question for Consideration
What behaviors characterize “trustworthiness, truthfulness, purity of heart while communing with God, forbearance, resignation to whatever the Almighty hath decreed, contentment with the things His Will hath provided, patience, nay, thankfulness in the midst of tribulation, and complete reliance, in all circumstances, upon Him,” designated as among the highest and most laudable of all acts in the estimate of God?
These virtues describe a whole pattern of life: being absolutely reliable and honest, inwardly turned to God with a clean, surrendered heart, and responding to every condition with calmness, gratitude, and reliance on the Divine Will. They appear in daily behavior as specific, observable ways of speaking, deciding, reacting, and enduring. [1] [2] [3]
Trustworthiness and truthfulness
Keeping promises and commitments even when costly or inconvenient, so that others can safely rely on one’s word, property, and confidences. [1] [4]
Refusing to lie, cheat, manipulate, or exaggerate, and ensuring that speech and actions match, especially in money matters, work, family, and service. [1] [5]
Being scrupulously fair in business and professional life, avoiding any form of fraud, bribery, or exploitation, and giving others their full due. [1] [6]
Purity of heart before God
Approaching prayer and communion with God with sincerity rather than show, cleansing the heart of ulterior motives like self-display or desire for power. [7]
Examining one’s intentions, trying to will only what pleases God, and quickly repenting of ego, resentment, or hypocrisy when they arise. [1] [8]
Forbearance and resignation
Responding to wrongs, provocations, or annoyances with self‑control, gentleness, and restraint instead of anger, harsh words, or revenge. [1] [7]
Accepting disappointments, losses, or changes of plan as part of God’s decree, avoiding bitter complaint, and seeking what lesson or opening they may contain. [7] [8]
Contentment, patience, and thankfulness
Being inwardly satisfied with what one has been given—status, means, health, opportunities—avoiding envy, comparison, and constant grievance. [7] [8]
Enduring trials without panic or despair, continuing one’s duties and worship steadily, and guarding the tongue from impatience and despairing speech. [1] [9]
Actively thanking God in hardship—looking for reasons to praise, noticing hidden blessings in tests, and using suffering as a spur to compassion and growth. [7] [9]
Complete reliance on God
Turning to God first in every circumstance through prayer and trust, while still exerting full, intelligent effort in practical affairs. [7] [8]
Letting confidence rest not on wealth, status, or human approval, but on God’s care, so that anxiety about outcomes lessens and one can act courageously and uprightly. [1] [7]
In this light, the “highest and most laudable” acts are not spectacular deeds but this steady pattern of reliable honesty, sincere God‑centeredness, tranquil acceptance, grateful endurance, and trusting effort in every aspect of life. [1] [2]
Follow-Up Questions Proposed by Perplexity
Practical examples of trustworthiness in daily life?
How to cultivate truthfulness in speech and action?
Daily practices to purify the heart while praying?
How to develop forbearance with difficult people?
Ways to practice resignation to God’s will in hardship?
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/456042077↩︎
Bahá’u’lláh. Gleanings from the Writings of Bahá’u’lláh. Translated by Shoghi Effendi. Bahá’í Reference Library, 1935. https://www.bahai.org/r/095936729. ↩︎
Regard thou faith as a tree. Its fruits, leaves, boughs and branches are, and have ever been, trustworthiness, truthfulness, uprightness and forbearance. — Bahá’u’lláh12
Question for Consideration
How do trustworthiness, truthfulness, uprightness and forbearance relate to each other in terms of human behavior?
Trustworthiness, truthfulness, uprightness and forbearance describe different aspects of one coherent moral posture: being anchored in reality, reliably doing what is right, and patiently restraining harm, especially when under pressure. Together they shape how a person perceives truth, makes choices, and responds to others, so they reinforce each other in everyday behavior rather than operating in isolation. [1] [2]
Truthfulness as inner foundation
Truthfulness is the commitment to see and state things as they are—in thought, word, and self-knowledge. It exposes self-deception and hypocrisy, so other virtues cannot be stably built without it, which is why it is described as comprehending and protecting all other moral qualities. [1] [2]
Trustworthiness as relational reliability
Trustworthiness is truthfulness extended over time and into relationships: others can rely on a person to act in line with what is right and with what has been promised. In behavior, this shows up as keeping commitments, respecting others’ rights and property, and being consistently fair even when no one is watching. [1] [2]
Uprightness as moral alignment
Uprightness is the overall straightness of one’s stance—ordering choices, habits, and use of power according to justice and integrity. It gathers truthfulness and trustworthiness into a stable character that resists corruption, favoritism and manipulation, even when there are strong incentives to bend the rules. [1] [2]
Forbearance as regulated response
Forbearance is self-controlled patience and restraint in the face of provocation, disagreement, or suffering. In behavior, it turns raw impulse into measured, forgiving responses, allowing truthfulness and uprightness to be expressed without harshness or aggression. [1] [2] [3]
How they mutually depend
In human conduct these four qualities interpenetrate:
Truthfulness prevents trustworthiness from becoming mere outward “reliability” used for selfish ends. [2] [4]
Trustworthiness and uprightness turn private truthfulness into public reliability and just action. [1] [2]
Forbearance protects all three under strain, helping a person uphold truth and justice without cruelty, and keep promises without resentment. [1] [3]
So understood, they are like different organs of one moral life: remove any one, and the others distort; cultivate them together, and a person’s behavior becomes coherent, trustworthy and compassionate. [1] [2]
How does trustworthiness influence interpersonal relationships?
Practical signs of truthfulness in daily behavior?
Examples of uprightness in moral decision making?
How forbearance helps resolve conflicts?
How these virtues develop together over time in a person?
Footnotes
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/270099037. ↩︎
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
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]
Frameworks for Understanding the World 