Effective social action serves to enrich participation in the discourses of society, just as the insights gained from engaging in certain discourses can help to clarify the concepts that shape social action. At the level of the cluster, involvement in public discourse can range from an act as simple as introducing Bahá’í ideas into everyday conversation to more formal activities such as the preparation of articles and attendance at gatherings, dedicated to themes of social concern—climate change and the environment, governance and human rights, to mention a few. It entails, as well, meaningful interactions with civic groups and local organizations in villages and neighbourhoods.— Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
The Dual Mode: Community Building and Social Action
The global plans identify “two interconnected, mutually reinforcing areas of activity: involvement in social action and participation in the prevalent discourses of society”. [3] Eldercare work can inhabit both simultaneously. At the level of social action, it involves direct engagement with the needs and contributions of older adults. At the level of discourse participation, it involves contributing to public conversations about what aging means, what justice requires for older populations, and what models of care honor the full humanity of elders — a discourse in which the Bahá’í International Community has already been actively engaged at the UN and EU levels. [4] [5] [6]
Footnotes
[1] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/766744757
Iranian authorities arrested Baha'i citizen Ahmad Naeimi in Yazd on June 13 after he appeared before the city's prosecutor's office, where he faces a joint case with his wife Flora Samadani, who has been held since May 2. More: https://t.co/HVYsPskp5Vpic.twitter.com/l8C6TNaLdV
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Most appropriately conceived in terms of a spectrum, social action can range from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations. Irrespective of its scope and scale, all social action seeks to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly. Such endeavours are distinguished, then, by their stated purpose to promote the material well-being of the population, in addition to its spiritual welfare. That the world civilization now on humanity’s horizon must achieve a dynamic coherence between the material and spiritual requirements of life is central to the Bahá’í teachings. Clearly this ideal has profound implications for the nature of any social action pursued by Bahá’ís, whatever its scope and range of influence. Though conditions will vary from country to country, and perhaps from cluster to cluster, eliciting from the friends a variety of endeavours, there are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to social existence. The perpetuation of ignorance is a most grievous form of oppression; it reinforces the many walls of prejudice that stand as barriers to the realization of the oneness of humankind, at once the goal and operating principle of Bahá’u’lláh’s Revelation. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities. Justice demands universal participation. Thus, while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world. Social change is not a project that one group of people carries out for the benefit of another. The scope and complexity of social action must be commensurate with the human resources available in a village or neighbourhood to carry it forward. Efforts best begin, then, on a modest scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness elements of Bahá’u’lláh’s Revelation, together with the contents and methods of science, to their social reality. This reality they must strive to read in a manner consistent with His teachings—seeing in their fellow human beings gems of inestimable value and recognizing the effects of the dual process of integration and disintegration on both hearts and minds, as well as on social structures.— Universal House of Justice [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
The Spectrum of Social Action
The Office of Social and Economic Development’s 2012 paper, issued by the Universal House of Justice, defines social action as “a spectrum” ranging from “fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations”. [1] All instances on this spectrum share a common purpose: “to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly”. [1] This has a direct implication for eldercare: one need not — and perhaps should not — begin with a formal institution. The spectrum allows for starting with a single friendship, a weekly visit, an informal gathering, and building organically from there. [3] [4] [5]
Footnotes
[1] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/977686651
The discussion on climate change is, above all, a discussion about justice. Addressing the climate crisis—transforming our economics and industry, our consumption patterns, our priorities—is an opportunity to put into practice the principles necessary to advance flourishing… pic.twitter.com/XvdrdgRNKy
— Bahá'í International Community (@BahaiBIC) June 12, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Oh, you of the Western nations, be kind to those who come from the Eastern world to sojourn among you. Forget your conventionality when you speak with them; they are not accustomed to it. To Eastern peoples this demeanor seems cold, unfriendly. Rather let your manner be sympathetic. Let it be seen that you are filled with universal love. When you meet a Persian or any other stranger, speak to him as to a friend; if he seems to be lonely try to help him, give him of your willing service; if he be sad console him, if poor succor him, if oppressed rescue him, if in misery comfort him. In so doing you will manifest that not in words only, but in deed and in truth, you think of all men as your brothers. What profit is there in agreeing that universal friendship is good, and talking of the solidarity of the human race as a grand ideal? Unless these thoughts are translated into the world of action, they are useless. The wrong in the world continues to exist just because people talk only of their ideals, and do not strive to put them into practice. If actions took the place of words, the world’s misery would very soon be changed into comfort. A man who does great good, and talks not of it, is on the way to perfection. The man who has accomplished a small good and magnifies it in his speech is worth very little. — ‘Abdu’l-Bahá’ [1]
Question for Consideration
How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]
Perplexity Computer Response
Executive Summary
The Bahá’í call to “render service to the world of humanity” and the ongoing series of global plans focused on “the release of the society-building power of the Faith in ever-greater measures” converge powerfully in the domain of eldercare. Far from being a peripheral social concern, work with aging populations sits at the heart of what the Bahá’í teachings envision for a just, flourishing society: one that integrates every soul as both contributor and recipient, where the material and spiritual dimensions of life achieve dynamic coherence. This report maps that convergence — exploring Bahá’í principles relevant to aging, the framework for social action within the global plans, and concrete pathways for applying both to eldercare endeavors at every level of complexity. [3] [4] [5] [6]
Today, Saturday, June 6, Parsa Najafi, a Bahá’í citizen residing in Isfahan, was arrested by security forces at his home and transferred to the prison in that city. At the same time, the family home of this citizen was searched,… pic.twitter.com/2UPer25ssU
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Most appropriately conceived in terms of a spectrum, social action can range from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations. Irrespective of its scope and scale, all social action seeks to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly. Such endeavours are distinguished, then, by their stated purpose to promote the material well-being of the population, in addition to its spiritual welfare. That the world civilization now on humanity’s horizon must achieve a dynamic coherence between the material and spiritual requirements of life is central to the Bahá’í teachings. Clearly this ideal has profound implications for the nature of any social action pursued by Bahá’ís, whatever its scope and range of influence. Though conditions will vary from country to country, and perhaps from cluster to cluster, eliciting from the friends a variety of endeavours, there are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to social existence. The perpetuation of ignorance is a most grievous form of oppression; it reinforces the many walls of prejudice that stand as barriers to the realization of the oneness of humankind, at once the goal and operating principle of Bahá’u’lláh’s Revelation. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities. Justice demands universal participation. Thus, while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world. Social change is not a project that one group of people carries out for the benefit of another. The scope and complexity of social action must be commensurate with the human resources available in a village or neighbourhood to carry it forward. Efforts best begin, then, on a modest scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness elements of Bahá’u’lláh’s Revelation, together with the contents and methods of science, to their social reality. This reality they must strive to read in a manner consistent with His teachings—seeing in their fellow human beings gems of inestimable value and recognizing the effects of the dual process of integration and disintegration on both hearts and minds, as well as on social structures. — Universal House of Justice [1]
Question for Consideration
What is the primary concern of ‘social action’ as defined in messages from the Universal House of Justice? [2]
Gemini/NotebookLM Response
According to messages from the Universal House of Justice, the primary concern of social action is to build capacity within a given population to participate in creating a better world. While social action may involve the provision of goods and services, its focus is on raising the capacity of a local population to make decisions about its own progress and to implement them effectively.
Key features and definitions of social action include:
1. The Spectrum of Action
Social action is conceived as a spectrum that ranges from informal, short-term efforts undertaken by individuals or small groups to highly complex and sophisticated programs of social and economic development implemented by Bahá’í-inspired organizations. Regardless of its scale, all social action seeks to apply Bahá’í principles to improve some aspect of the social or economic life of a population.
2. Populations as “Protagonists”
A fundamental concept is that social change is not a project that one group of people carries out for the benefit of another. Instead, the people themselves, wherever they reside, must be the protagonists of their own development. This approach avoids paternalistic models of charity and instead seeks to empower populations to take responsibility for their own spiritual, social, and intellectual progress.
3. Dynamic Coherence
Social action endeavors are distinguished by their aim to achieve a dynamic coherence between the material and spiritual requirements of life. They are not purely materialistic but recognize that enduring change in material affairs is a reflection of spiritual conditions.
4. The Centrality of Knowledge and Justice
The Universal House of Justice emphasizes that knowledge is central to social existence and that the “perpetuation of ignorance is a most grievous form of oppression”. Therefore:
Access to knowledge is the right of every human being.
Universal participation in the generation, application, and diffusion of knowledge is a responsibility that justice demands of everyone.
5. Organic and Commensurate Growth
The scope and complexity of social action must be commensurate with the human resources available in a specific locality. Efforts should begin on a modest scale and grow organically as the population learns to apply the teachings of the Faith and the methods of science to their social reality with increasing effectiveness. This process is often lent impetus by the training institute, which cultivates the spiritual insights and abilities needed for such participation.
Ultimately, social action is seen as an expression of the society-building power of the Faith, helping populations to address economic injustice and social maladies through unified action rather than conflict.
Footnotes
[1] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’i Reference Library. https://www.bahai.org/r/977686651
The @afpnewsagency reports on Peyvand and Borna Naimi’s torture, mock executions, and forced confessions to crimes they did not commit. Noting that these cases are among dozens of Bahá'ís arrested since nationwide protests broke out in January. @siminfah, Representative of the… pic.twitter.com/yxkIuDf4vz
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) May 12, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
The Revelation of Bahá’u’lláh is concerned with the transformation of both humanity’s inner life and social environment. A letter written on behalf of Shoghi Effendi describes how the social environment provides the “atmosphere” in which souls can “grow spiritually and reflect in full the light of God” shining through the Revelation. A clear sign that the society-building power of the Cause is being released in a cluster is that efforts are being made by a growing band of its inhabitants, inspired by the teachings of the Faith, to help improve the spiritual character and social conditions of the wider community to which they belong. The contribution made by Bahá’ís is distinguished by its focus on building capacity for service; it is an approach founded on faith in the ability of a population to become the protagonists of their own development. — Universal House of Justice [1]
Question for Consideration
How can a local community begin this process today? [2]
Gemini/NotebookLM Response
A local community can begin the process of “rendering service to humanity” today by focusing on an organic, three-stage development that starts in the heart and the home, expands into neighborly core activities, and eventually matures into systematic social action and institutional service.
Here is a step-by-step guide on how this process typically begins today, based on the sources:
1. Reorienting the Home and Daily Interactions
The process begins at the most basic level of society: the individual and the family.
The Bahá’í Home: A vibrant home is described as an “irreplaceable element” in community building. It starts with family members supporting each other to become “protagonists” of service and offering “warm hospitality” combined with spiritual reflection to their neighbors.
Meaningful Conversations: Service begins with “meaningful and distinctive conversation” about spiritual realities and the needs of society. This involves reaching out to friends, coworkers, and neighbors to explore how Bahá’u’lláh’s teachings can be applied to local problems.
2. Initiating “Core Activities”
The initial flow of human resources into the field of systematic action is marked by the establishment of one or more “core activities”. A community can start with any of these four portals:
Devotional Gatherings: Hosting simple meetings for prayer and meditation, open to all people regardless of their background.
Children’s Classes: Offering spiritual education to the neighborhood’s children to build the foundations of a noble character.
Junior Youth Groups: Mentoring those aged 12 to 15 to help them develop their spiritual perception and desire to serve their community.
Study Circles: Engaging friends in a systematic study of Bahá’í scripture specifically for the purpose of learning how to translate teachings into deeds.
3. Engaging the Training Institute
The “engine” for sustained service is the training institute process.
Walking a Path of Service: By participating in the sequence of institute courses, community members acquire the spiritual insights, knowledge, and practical skills needed for long-term service.
Accompanying Others: A key starting point is the “ethos of loving service,” where more experienced friends accompany new ones in their first attempts to teach a class or host a meeting, turning hesitation into courage.
4. Adopting a Rhythmic “Cycle of Growth”
As these activities take root, the community adopts a systematic mode of operation known as a “cycle of activity,” which typically lasts three months.
Expansion Phase: A short period of intensive effort to share the Faith and invite others into the core activities.
Consolidation Phase: A period to nurture new participants and help them integrate into the community’s spiritual life.
Reflection and Planning: Gathering at the end of the cycle to consult on what was learned, analyze statistics, and identify the next goals.
5. Moving Toward Social Action
Once a nucleus of individuals is consistently working together and human resources become abundant, the community naturally begins to address material needs.
Starting Small: Social action begins with modest, grassroots initiatives, such as a hygiene project, a village garden, or after-school tutoring.
Institutional Support: The Local Spiritual Assembly serves as the “loving shepherd,” guiding these efforts and ensuring they are coherent with the community’s spiritual principles.
By following these steps, a local community evokes the spirit of the Mashriqu’l-Adhkár—the union of worship and service—long before a physical Temple is ever built. Service is not a project carried out for others, but a process where the population becomes the “protagonist of its own development”.
Footnotes
[1] Universal House of Justice. “30 December 2021 – To the Conference of the Continental Boards of Counsellors.” Bahá’i Reference Library. https://www.bahai.org/r/758524492
MP Dominik Oberhofer, Alternate Member of the Austrian Parliament’s Foreign Affairs Committee, signs a statement calling for the immediate and unconditional release of Peyvand and Borna Naimi, alongside all unjustly imprisoned prisoners of conscience.
— Bahá'í International Community – Human Rights (@BahaiBIC_Rights) May 8, 2026
Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
One of the most significant developments that mark the unfoldment of the Divine Plan at this time has been the advancements at the level of culture that the Bahá’í community has experienced and to which the House of Justice has in several of its messages referred. These advancements deserve profound reflection. Every devoted believer will surely wish to guard and further foster them. Accordingly, the friends must pay heed to their manner of communication which can do so much to impact the community’s culture. They must aim to raise consciousness without awakening the insistent self, to disseminate insight without cultivating a sense of celebrity, to address issues profoundly but not court controversy, to remain clear in expression but not descend to crassness prevalent in common discourse, and to avoid deliberately or unintentionally setting the agenda for the community or, in seeking the approval of society, recasting the community’s endeavors in terms that can undermine those very endeavors. — Universal House of Justice 1
Question for Consideration
What manner of communication by the friends protects and furthers advancements deserving profound reflection that mark the unfoldment of the Divine Plan at the level of culture within the community?
The manner of communication that protects and furthers these cultural advancements is one that is consciously humble, elevating, and aligned with the community’s learning process and collective mission. [1]
Core qualities of such communication
It seeks to “raise consciousness without awakening the insistent self,” meaning it focuses listeners’ or readers’ attention on principles, practice, and collective progress rather than on personalities, ego, or personal grievance. [1]
It “disseminates insight without cultivating a sense of celebrity,” so even when sharing valuable experience or perspective, it avoids self-promotion, building followings around individuals, or presenting any believer as an authority above the institutions or the community’s shared understanding. [1]
Tone and style
It “addresses issues profoundly but not [by] court[ing] controversy,” so it does not shy away from depth, complexity, or difficult questions, yet it avoids polarizing language, sensationalism, or modes of expression that mirror partisan or confrontational discourse. [1]
It is “clear in expression but not [descending] to crassness prevalent in common discourse,” maintaining courtesy, purity of speech, and dignity even in informal settings or online spaces. [1]
Relation to the community’s direction
It refrains from “deliberately or unintentionally setting the agenda for the community,” instead supporting the direction given by the institutions and the evolving conceptual framework of the Plan, helping others understand and walk that path rather than proposing alternative programs or personal platforms. [1]
It avoids “recasting the community’s endeavours in terms that can undermine those very endeavours” in order to gain society’s approval, meaning it does not translate Bahá’í work into purely partisan, ideological, or fashionably secular categories that distort its spirit, aims, and methods. [1]
Overall effect
Such communication reinforces a culture of learning-in-action—rooted in consultation, accompaniment, and service—by encouraging participation, unity of thought, and confidence in the divine origin and purposes of the Plan. [1]
It thus “guards and further fosters” those cultural advancements that “deserve profound reflection,” helping the community unfold the Divine Plan in a way that is coherent, spiritually focused, and protected from the patterns of an old and divisive social order. [1]
Follow-Up Questions Proposed by Perplexity
A useful way to deepen understanding is to ask questions that examine inner attitudes, practical applications, and community implications of this guidance. [2] [3]
About inner attitude
What does “raising consciousness without awakening the insistent self” mean in my own experience of speaking, writing, or posting online? [2] [4]
In what subtle ways might a desire for approval, influence, or visibility be shaping how I communicate about the Faith or about service? [4] [5]
About practice and habits
How can I share insights or experiences of service in a way that strengthens a culture of learning but does not create or reinforce a sense of celebrity? [2] [4]
What concrete habits of speech (choice of words, tone, platforms, frequency) help me avoid courting controversy while still addressing issues with depth and candor? [3] [5]
About community life
When does personal commentary risk “setting the agenda” for the community, and how can my communication instead support the guidance of the institutions and the plans under way? [2] [3]
In efforts to speak to contemporary audiences, how might I be tempted to recast Bahá’í endeavors in terms that please prevailing ideologies but weaken their spiritual assumptions and aims? [4] [5]
About consultation and discourse
How can the qualities of Bahá’í consultation—courtesy, detachment, truthfulness, and focus on the common good—shape the way I participate in public discourse, both within the community and in society at large? [5] [6]
What safeguards can a group adopt (for example, in WhatsApp groups, social media, or community gatherings) so that its communication patterns reflect this guidance and foster an uplifting, unified culture? [5] [6]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
As you know, technological advancement is integral to the emergence of a global civilization. Indeed, the Internet is a manifestation of a development anticipated by the Guardian when, in describing the characteristics of a unified humanity, he foresaw that a “mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity.” Yet, learning to utilize the Internet in a manner conducive to material and spiritual progress is an immense challenge.
… However, given that the Internet allows for the instantaneous dissemination of content among growing multitudes, wisdom and self-discipline are required lest the significance or dignity of the Teachings become compromised by an unbecoming, inaccurate, or trivialized presentation…..
… For example, while it may be beneficial to reflect on the nature and form of the core activities, especially in the context of the experience of a cluster or region, certain problems arise in attempting to create a site that aims to speak to Bahá’ís worldwide about the subject. Such an approach could lead to the cultural norms and values of a particular population being promoted to a universal audience—a pattern all too prevalent in the world today. There is also the danger of exerting an unintended influence on the process of learning unfolding at the grassroots, where individuals, communities, and institutions are acting as protagonists of their own growth and development. The perspectives offered in the following extract from the message dated 12 December 2011 from the House of Justice to all National Spiritual Assemblies—although in the specific context of artistic endeavours and supplementary educational materials—are especially relevant to aspects of culture mentioned above:
“Propelled by forces generated both within and outside the Bahá’í community, the peoples of the earth can be seen to be moving from divergent directions, closer and closer to one another, towards what will be a world civilization so stupendous in character that it would be futile for us to attempt to imagine it today. As this centripetal movement of populations accelerates across the globe, some elements in every culture, not in accord with the teachings of the Faith, will gradually fall away, while others will be reinforced. By the same token, new elements of culture will evolve over time as people hailing from every human group, inspired by the Revelation of Bahá’u’lláh, give expression to patterns of thought and action engendered by His teachings, in part through artistic and literary works…. We long to see, for instance, the emergence of captivating songs from every part of the world, in every language, that will impress upon the consciousness of the young the profound concepts enshrined in the Bahá’í teachings. Yet such an efflorescence of creative thought will fail to materialize, should the friends fall, however inadvertently, into patterns prevalent in the world that give licence to those with financial resources to impose their cultural perspective on others, inundating them with materials and products aggressively promoted.” 1 — Universal House of Justice 23
Question for Consideration
As forces generated within and outside the Bahá’í community move the peoples of the earth ever closer to one another, what characteristics of a resulting “world civilization so stupendous in character that it would be futile for us to attempt to imagine it today” begin to emerge?
A number of features of that “world civilization so stupendous in character” can already be discerned, even if its full reality lies far beyond present imagination. These features appear both as spiritual principles becoming more widely recognized and as concrete patterns of life slowly taking shape in humanity’s collective experience. [1]
Growing sense of oneness
Humanity’s essential oneness is increasingly acknowledged in ideas like world citizenship, global human rights, and shared planetary responsibility. This emerging consciousness is a first step towards a social order that “subordinates…every particularistic interest…to the paramount interests of humanity.” [1]
Justice as organizing principle
There is rising awareness that the prosperity of any segment of humanity depends on the well-being of the whole, reflected in concern over extremes of wealth and poverty, systemic oppression, and inequitable structures. In the future civilization, justice is described as the “light” and “host” that will reorganize human affairs and transform the face of the earth. [1]
Unity with diversity
The envisioned order protects both the organic unity of the human race and the autonomy and distinctiveness of its “federated units.” Diversity of peoples and cultures will be cherished as a source of richness, while harmful elements in every culture gradually fall away and new cultural expressions, inspired by spiritual teachings, appear. [1]
Coherence of material and spiritual life
Emerging is an understanding that civilization must harmonize material progress with spiritual purpose, rather than allowing technology, markets, or power to define human goals. The future order is described as one in which religion and science function as “two inseparable, reciprocal systems of knowledge” impelling an ever-advancing civilization. [1]
Knowledge, consultation, and participation
The civilization to come will be driven by the generation and application of knowledge at all levels of society, through patterns of action, reflection, consultation, and study. Increasing participation, especially of previously marginalized populations, in shaping their own spiritual, social, and economic development is one of the clearest present signs of this trajectory. [1]
From fragmentation to an ordered world polity
Shoghi Effendi describes an emerging world commonwealth in which political machinery, economic relationships, and communications are organized on a global basis, while personal freedom and local initiative are safeguarded. Technological advances, including global communication systems like the Internet, are seen as instruments for administering the complex life of a united world, provided they are governed by spiritual principles and not by domination or cultural imposition. [1]
Comparison of key emerging characteristics
Dimension
Present signs in the world
Anticipated mature form of civilization
Human identity
Growing sense of world citizenship and rejection of some prejudices. [1]
Consciousness of one human family guiding all relationships and institutions. [1]
Justice
Heightened concern about inequity and oppression. [1]
Justice as the primary organizing principle of global life. [1]
Culture
Mixing of cultures, but also cultural imposition and homogenization. [1]
Diverse cultures purified, enriched, and mutually reinforcing in the light of spiritual teachings. [1]
Governance
Weak international mechanisms amid strong state sovereignty. [1]
A world commonwealth with institutions able to secure peace and order while preserving autonomy. [1]
Knowledge
Expanding scientific and technological power, often detached from ethics. [1]
Unified advancement of science and religion, with knowledge explicitly harnessed for the common good. [1]
From the Bahá’í perspective, these characteristics are only the earliest “glimmerings” of a far greater civilization yet to unfold, one whose full splendor cannot be comprehended in advance but toward which current integrative processes are steadily moving humanity. [1]
Follow-Up Questions Proposed by Perplexity
Questions that deepen understanding of this theme tend to probe vision, process, and personal responsibility. Below are clusters of questions you might reflect on or use in study and consultation. [1]
About the vision of world civilization
How does the image of humanity’s “collective maturity” change the way one understands history and current world events? [1]
In what ways does the analogy of the world as a single body clarify what a just and unified civilization would look like? [1]
What are the implications of the statement that all people are “created to carry forward an ever-advancing civilization” for how one sees every human being? [1]
About culture and diversity
How can harmful elements of any culture “fall away” while its distinctive strengths are reinforced and preserved? [1]
What practical safeguards can prevent the imposition of one group’s cultural norms on others, especially through media, finance, or technology? [1]
How might new elements of culture inspired by spiritual teachings emerge in music, literature, and art without becoming commercialized or superficial? [1]
About knowledge, technology, and the Internet
What criteria distinguish “knowledge which is of use” to humanity from knowledge that “begins with words and ends with words”? [1]
How can the Internet be used as an instrument of integration rather than disintegration, especially in relation to dignity, unity, and truthfulness? [1]
What habits of personal discipline are needed so that participation online contributes to an ever-advancing civilization? [1]
About social transformation and power
What does it mean in practice to seek social change without entering the arena of partisan political struggle? [1]
How can efforts at social action avoid patterns where those with wealth, education, or institutional position dominate the agenda? [1]
In what ways can consultation become a real “power of decision” in communities, rather than a formality? [1]
About personal and collective practice
How does one balance concern for the “needs of the age” with the limitations of one’s own circumstances and capacities? [1]
What does it mean for an individual to be a “source of social good” in the context of this long-term civilization-building process? [1]
How can participation in core activities, social action, and public discourse help a community learn about the characteristics of the coming world civilization over time? [1]
Universal House of Justice. “12 December 2011 – To all National Spiritual Assemblies.” Bahá’í Reference Library, Accessed December 4, 2025. https://www.bahai.org/r/030751541↩︎
Research Department of the Universal House of Justice. “Social Action.” Bahá’í Reference Library, August 2020. https://www.bahai.org/r/425846062↩︎
Universal House of Justice. “9 October 2015 – [To a National Spiritual Assembly].” Bahá’í Reference Library, Accessed December 4, 2025. https://www.bahai.org/r/751666380↩︎
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
There is no doubt that modern technologies can be valuable instruments in the great enterprise of building a prosperous world civilization. Surely, however, as an individual committed to rural development, you are aware of the potentially destructive forces unleashed by a naïve implementation of technology in the name of modernity and globalization. For example, the introduction of the agricultural practice of monoculture in rural areas, intended to increase efficiency and yield for small landowners, has in some instances actually cost them their land; even if there is, ultimately, merit in moving toward modern agricultural practices, one cannot be blind to the tremendous cost in human suffering that may occur, and which might be mitigated by a change in approach. The statement in the letter was a reference to these negative tendencies, and not a general condemnation of technological development and progress, which are upheld by the teachings of the Faith….
Bahá’ís involved in projects for social and economic development recognize that there are both benefits and pitfalls involved with the use of technology. The key question is, therefore, not whether to use technology, but how to use it. Approaches to development centred on the donation of goods and services, so characteristic of well-intentioned traditional religious charity and the programs of the welfare state, are known to have debilitating effects. The initial allure of the promised technologies often proves ephemeral. It is to this phenomenon that the phrase “technologies deceptively packaged” refers. It is hoped that the friends in the development field will weigh the technical issues and social forces involved and bring to bear a profound understanding of both science and religion, so that they may contribute to a sound approach that avoids the extremes of blind faith in materialism and a romantic attachment to tradition. — Universal House of Justice 1
Question for Consideration
What guidelines can Bahá’ís involved in projects for social and economic development follow concerning the appropriate use of technology?
Bahá’ís involved in social and economic development projects are encouraged to use technology thoughtfully, striving for a balance between material progress and human well-being. The central focus is not whether technology should be used, but how to use it in ways that support genuine empowerment and avoid harmful consequences for individuals and communities. [1]
Principles for the Use of Technology
Technologies should serve the real needs and aspirations of local communities, rather than being imposed from outside simply for the sake of “modernity” or “efficiency”. [1]
The introduction of technology must be accompanied by careful consideration of technical, social, and cultural factors to avoid harm, such as loss of land or traditional livelihoods, as seen in some monoculture practices. [1]
Development efforts should focus on building the capacity of people at the grassroots to make their own decisions, enabling them to become protagonists of their own progress, rather than passive recipients of aid or technology. [1]
Approaches that center on the donation or top-down provision of goods and services, including technology, may have debilitating effects and undermine self-reliance. [1]
Guidelines in Practice
Technology must not define needs or dictate the direction of development activities. Instead, communities should be active participants in identifying their goals and assessing which technologies, if any, will help achieve them. [1]
Bahá’ís are encouraged to bring together spiritual principles and scientific/technical knowledge, ensuring that progress is guided by justice, participation, and moral purpose.
Emphasis is on learning, consultation, and systematic reflection, so that each step is informed by experience as well as by the wisdom of both science and religion. [1]
Avoiding Extremes
Development must avoid both blind faith in technology and rigid attachment to tradition. Instead, Bahá’ís seek an approach that harmonizes the insights of science with the values of the Faith, so as to contribute to the advancement of civilization without causing undue harm or disruption. [1]
These guidelines help ensure that technology is a tool for empowerment and prosperity, not a cause of dependency or suffering. Each project should be rooted in the realities and capacities of the local population, unfolding organically and always respecting the central Bahá’í principle of the oneness of humanity. [1]
Follow-Up Questions Proposed by Perplexity
A set of thoughtful questions can deepen understanding of how Bahá’ís approach technology in social and economic development, especially around capacity building, justice, and culture. [1]
About purposes and principles
How does technology serve the spiritual and material purposes of a given project, rather than becoming an end in itself? [1]
In what ways can the oneness of humankind and justice shape decisions about which technologies to adopt or reject? [1]
How can the coherence of the material and spiritual dimensions of life be preserved when introducing new tools or systems? [1]
About community and capacity
Who in the community is involved in deciding what technologies are needed, and how are those decisions made? [1]
How will the use of a particular technology build the capacity of local people to analyze their reality and act for their own progress? [1]
Could this technology unintentionally create dependency on external experts, funding, or companies, and how might that be avoided? [1]
About benefits and harms
What potential benefits does this technology offer, and to whom do those benefits primarily accrue (small farmers, youth, women, or outside investors)? [1]
What possible harms—economic, social, cultural, or environmental—could arise, even if the initial results look positive? [1]
How will the community monitor over time whether the technology is strengthening or weakening its social fabric and local initiative? [1]
About culture and “deceptive packaging”
In what ways might the “packaging” of this technology—its marketing, status, or association with modernity—hide its real costs? [1]
Are there local forms of knowledge or practice that this technology could displace, and what might be lost if that happens? [1]
How can communities learn to see beyond the allure of new tools and evaluate them using both scientific insight and spiritual principles? [1]
About learning and consultation
What questions should be asked in community consultations before adopting a new technology, and who needs to be at the table? [1]
How will the community document and reflect on its experiences with technology so that mistakes become sources of collective learning? [1]
How can collaboration with other groups and institutions help refine a Bahá’í-inspired approach to technology that avoids both blind materialism and romantic traditionalism? [1]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
The capacity of the institutions and agencies of the Faith to build unity of thought in their communities, to maintain focus among the friends, to channel their energies in service to the Cause, and to promote systematic action depends, to an extent, on the degree to which the systems and instruments they employ are responsive to reality, that is, to the needs and demands of the local communities they serve and the society in which they operate.
In this connection, we are instructed to provide a word of warning: The use of technology will, of course, be imperative to the development of effective systems and instruments …; yet it cannot be allowed to define needs and dictate action. — Universal House of Justice 1
Question for Consideration
How do institutions and agencies of the Faith use technology in the development and employment of systems and instruments that are “responsive to reality, that is, to the needs and demands of the local communities they serve and the society in which they operate”?
Institutions and agencies of the Bahá’í Faith incorporate technology in ways that support systems and instruments responsive to the actual needs of the communities they serve, always guided by local context and a learning process rooted in both spiritual and practical realities. Technology is recognized as imperative for effective development, but great care is taken to ensure it serves rather than drives community priorities and decision-making. [1]
Principles Guiding Technology Use
Technology is approached as a means to facilitate service, learning, and community empowerment, not merely as an end in itself.
Initiatives and technological solutions are shaped by consultation and sensitivity to local realities, so that resources, including technology, do not override the community’s own initiative and capacity for growth. [1]
The introduction of technology is gradual and organic, keeping pace with the capacity-building process within the community.
Systems and instruments are designed in such a way that they can be adapted to serve the evolving spiritual and material needs emerging from within the community itself, not imposed from outside.
Examples of Application
The Internet and digital tools are used to enable broad access to educational materials, facilitate communication and collaboration among diverse groups, and streamline administrative processes.
Institutions remain vigilant to avoid approaches where “the initial allure of the promised technologies often proves ephemeral,” cautioning against solutions that are externally imposed or culturally inappropriate. [1]
Technological platforms and digital systems are designed to support consultation, information sharing, and documentation, promoting unity of purpose and systematic action within communities.
Avoiding Pitfalls
Bahá’í institutions are advised to resist allowing technology to dictate the nature of their actions; instead, technologies are adopted according to the genuine needs identified by the community. [1]
Care is taken to avoid “technologies deceptively packaged” that may disrupt cultural integrity or undermine local ownership of development processes.
The integrity and character of local social and spiritual life are safeguarded by ensuring technology supports—rather than replaces—relationships, capacities, and organic growth patterns.
Ongoing Process
The approach is one of continual learning: institutions, agencies, and communities periodically reflect, consult, and adapt their use of technological systems to enhance responsiveness, effectiveness, and unity of thought and purpose.
Decisions about technology always consider both material benefits and spiritual implications, striving for a balanced, just, and culturally sensitive advancement. [1]
In this way, technology becomes a valuable tool for promoting and sustaining unity, focused action, and systematic learning—always embedded in, and responsive to, the lived reality of communities and not merely following trends or external models. [1]
Follow-Up Questions Proposed by Perplexity
Questions that deepen understanding tend to probe principles, practical implications, and personal application. Here are some you might explore.
About principles
What does “responsive to reality” mean in the context of a specific village, neighborhood, or city, and how is that reality accurately “read”? [1]
How can institutions discern when technology is genuinely serving the needs of a population versus when it is subtly beginning to “define needs and dictate action”? [1]
In what ways do Bahá’í concepts such as the harmony of science and religion, universal participation, and justice shape decisions about adopting particular technologies? [1]
About process and safeguards
What patterns of consultation help a community decide which tools or platforms to use, and which to set aside, in its current stage of development? [1]
How can institutions guard against “technologies deceptively packaged” that may erode cultural identity or generate dependency, while still welcoming genuine advances? [1]
What indicators show that a technological system is strengthening grassroots capacity, rather than centralizing power or suffocating local initiative? [1]
About stages and capacity
At what point in the development of a cluster or locality is it timely to introduce more complex technological systems (for administration, education, development projects), and what capacities should already exist? [1]
How does the training institute process prepare individuals and communities to evaluate and use technology in a spiritually coherent way? [1]
How can the community tell when external technologies, funding, or expertise are arriving too early and risk outstripping local capacity? [1]
About concrete practice
How might a Local Spiritual Assembly or agency use simple tools (messaging apps, shared documents, basic data systems) to enhance unity of thought and systematic action without over-professionalizing the work? [1]
What are some examples—real or hypothetical—where a community adjusted or abandoned a technological approach because it discovered, through experience, that it was not truly responsive to its reality? [1]
How can youth, given their familiarity with new technologies, be helped to channel those skills into patterns of service that uplift their communities spiritually and materially? [1]
For personal reflection
In one’s own service, what assumptions about “efficiency” or “scale” might be more influenced by prevailing technological culture than by the needs and capacities of the community? [1]
When introducing a new tool in a Bahá’í setting, what questions could one routinely ask (about access, inclusivity, culture, capacity, long-term sustainability) before moving ahead [1]
Social Action: Selected Themes Pertaining to Social and Economic Development
Quotes for Reflection
It is useful to bear in mind that the Internet is a reflection of the world around us, and we find in its infinitude of pages the same competing forces of integration and disintegration that characterize the tumult in which humanity is caught up. — Universal House of Justice 1
Question for Consideration
From a Bahá’í perspective, how can we effectively utilize the Internet for the benefit of humanity and not get caught up in its reflection of the competing forces of integration and disintegration that characterize the world around us?
From a Bahá’í perspective, the Internet should be used deliberately to advance unity and the betterment of humanity, consciously avoiding its negative aspects that reflect the world’s current turmoil. The Universal House of Justice encourages Bahá’ís to stand aloof from the negative forces operating online and instead utilize the Internet as a tool to promote the Word of God, inspire, and uplift others, intentionally ignoring negativity or opposition encountered during these efforts.[1] [2]
Principles for Internet Use
Uphold spiritual qualities such as moderation, courtesy, dignity, accuracy, and wisdom in online interactions. [3]
Focus on creating spaces that foster unity, mutual understanding, and hope, turning conversations toward constructive discourse regardless of the social reality mirrored online. [1] [3]
Refrain from engaging in arguments or confrontational behavior and avoid participating in slander, contention, or activities that cause sadness or disunity. [4] [5]
Practical Guidelines
View the Internet as an unprecedented opportunity to share positive ideas and to build bridges between people from all backgrounds. [6]
Promote rational, courteous, and well-reasoned explanations of Bahá’í teachings when misunderstandings arise, rather than matching hostility with hostility. [1] [4]
Use self-regulation, discipline, and forbearance, especially in the face of criticism or negative responses online. [4]
Advancing Integration over Disintegration
Harness the integrative potential of the Internet by participating in discourse that seeks to unify, elevate, and build up rather than divide. [1] [6]
Ignore destructive behavior or negativity, focusing energies instead on the daily opportunities to promote truths that lead to unity. [1] [4]
Approach all online engagement with a spirit of genuine concern for others and a commitment to the oneness and wholeness of humankind. [3]
The Bahá’í approach is to use the Internet as an instrument for spiritual and social progress by cultivating environments founded on Bahá’í principles, even when the content and interactions elsewhere may trend toward division or discord. [1] [2] [3]
Frameworks for Understanding the World 