Tag: social space

Daily Frameworks for 21 August 2026

Istiqlál, 02 Asmá’ (Names), 183 B.E.

Quotes for Reflection

Such matters should be determined through consultation, and whatever emergeth from the consultation of those chosen, that indeed is the command of God, the Help in Peril, the Self-Subsisting. — Bahá’u’lláh [1]

Question for Consideration

When Bahá’u’lláh states, “Such matters should be determined through consultation,” what do they include and how does one choose? [2]

Perplexity Computer Response:

“Such matters” is not a narrowly defined class of issues in the available English excerpt. Read alongside Bahá’u’lláh’s surrounding statements—“Take ye counsel together in all matters” and “In all things it is necessary to consult”—it points broadly to matters requiring a decision, judgment, collective action, or the reconciliation of differing understandings. Consultation is presented as a means of moving from limited individual perception toward greater awareness and well-being. [3]

What it includes

In practice, this can include:

  • Community affairs: plans, priorities, resources, service activities, and challenges affecting a group.
  • Family and personal affairs: significant choices whose consequences affect more than one person, such as education, finances, care responsibilities, residence, or a shared course of action.
  • Work and organizational affairs: policies, problems, strategic choices, conflicts, and decisions about collective purpose.
  • Questions of understanding: when people need to investigate a reality together rather than merely defend preexisting opinions.

It does not mean that every personal preference must be referred to a group, nor that consultation replaces personal responsibility, prayer, study, expertise, lawful authority, or decisive action. The principle is especially relevant when a matter is consequential, uncertain, shared, morally weighty, or likely to benefit from more than one perspective.

How to choose the matters

A useful discernment test is to ask:

  • Who is affected?
    If the decision substantially affects others, they—or appropriate representatives—should ordinarily be included.
  • What kind of authority applies?
    Some questions belong to an individual, some to a family, some to a workplace or civil body, and some to Bahá’í institutions. Choose participants according to responsibility for implementing or bearing the consequences of the decision.
  • Is the question one of principle, fact, or preference?
    • A question of principle calls for reference to the Writings and established guidance.
    • A question of fact may require investigation or qualified expertise.
    • A question of preference may need only a simple choice, unless it materially affects unity or others’ well-being.
  • Would individual judgment alone be inadequate?
    Consult when the matter is complex, information is distributed among several people, viewpoints differ, or a decision could create avoidable harm or disunity.
  • Can the issue be stated clearly?
    The group should define the actual decision before selecting participants. For example: not “What should we do about the neighborhood?” but “Which two service priorities can we realistically sustain over the next six months?”

Who are “the chosen”?

“The chosen” need not imply an elite in the modern sense. In context, it can mean those appropriately selected, designated, or responsible for the matter: members of a family, collaborators in a project, people with relevant knowledge, or duly elected institutions and agencies. The choice should be governed less by status than by three criteria:

  • Responsibility: those accountable for the decision and its implementation.
  • Relevant knowledge: those who can illuminate the facts, needs, or consequences.
  • Affected voices: those whose legitimate interests or experience would otherwise be absent.

The aim is not to assemble people who will ratify one person’s view. It is to bring together the perspectives needed for truth-seeking, unity, and effective action.

The consultative posture

Bahá’u’lláh describes consultation as a “lamp of guidance” and a source of understanding; the question, then, is not merely who gets a vote? but what setting will allow reality to become clearer? [3]

That suggests choosing matters and participants in a way that enables:

  • frank but courteous expression;
  • detachment from one’s own proposal once it has been offered;
  • attention to evidence and the common good;
  • willingness to revise an initial view;
  • a clear decision followed by unified implementation and later learning.

In short: consult on matters where shared truth, shared responsibility, or shared consequences are at stake; invite those responsibly connected to the matter; and frame the consultation so that discovering the wisest course matters more than winning an argument.

Footnotes

[1] Research Department of the Universal House of Justice. CONSULTATION: A COMPILATION. February 1978, Revised November 1990. Bahá’í Reference Library. https://www.bahai.org/r/598185556

[2] Perplexity Computer. “What matters to consult upon and how to choose.” Edited by Steve Bosserman. August 20, 2026. https://www.perplexity.ai/search/4dad25fb-0a2a-4dd3-9dbc-5b5fc6fb7b4c

[3] The Bahá’í Faith Staff. “Consultation Quotes.” Bahá’í International Community. https://www.bahai.org/beliefs/universal-peace/articles-resources/consultation-quotes

Be the Voice of…

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.

Daily Frameworks for 11 August 2026

Fidál, 11 Kamál (Perfection), 183 B.E.

Quotes for Reflection

In the increased capacity of individuals to teach the Faith, as shown in the thrust of individual initiatives; in the improved ability of Spiritual Assemblies, Councils and committees to guide the endeavors of the friends; in the introduction of new patterns of thought and action which influenced the collective behavior of the local community—in all such respects the system of training institutes demonstrated its indispensability as an engine of the process of entry by troops. By extending their operation through local study circles, many institutes magnified their capacity to cover wide regions with their programs. Mongolia, for instance, set up 106 study circles and, as a result, recorded a significant rise in the number of new believers. Concurrent with these kinds of developments, the members of our worldwide community also gave more attention to drawing on the power of prayer, to meditating on the sacred Word, and to deriving the spiritual benefits of participation in devotional gatherings. It is through the workings of these elements of an intensified individual and collective transformation that the size of the community is increasing. Although the number of new believers has as yet only slightly surpassed those of recent years, it is immensely gratifying to see that this increase is now geographically widespread, is engaging ever-larger segments of the community, and is successful in integrating new declarants into the life of the Cause. — Universal House of Justice [1]

Question for Consideration

What “social spaces” available through the Training Institute process do transformative leaders use to build capacity and channel individual initiative for collective action? [2]

Perplexity Computer Response:

Within the Bahá’í Training Institute process, the key “social spaces” are not primarily physical facilities. They are recurring settings—often homes, neighbourhoods, villages, schools, workplaces, and online settings—where people learn, serve, reflect, consult, and organize together. The institute’s function is to sustain an expanding conversation in these spaces and translate individual initiative into coherent collective action. [3]

Core capacity-building spaces

Social space

Capacity developed

How initiative becomes collective action

Study circles

Spiritual insight, moral agency, practical skills of service, and habits of collective study

Participants identify acts of service, accompany one another in carrying them out, and train further participants; tutors facilitate but do not hold special status. [3]

Devotional gatherings

Prayerful reflection, unity, spiritual resilience, and bonds of friendship

Neighbours and households form relationships around a shared orientation toward worship, which can become a basis for mutual support and service. [3] [4]

Children’s classes

Capacity to educate for virtues, care for children, and involve families in community life

Teachers, parents, and friends cooperate around children’s moral and intellectual development; a wider circle of households becomes engaged. [3] [5]

Junior-youth groups

Capacity to accompany adolescents, nurture moral discernment, and channel youthful energy constructively

Animators help junior youth identify local needs and undertake service, transforming young people from recipients of programming into protagonists of community life. [4] [6]

Home visits and firesides

Listening, friendship, accompaniment, and the ability to share spiritual ideas respectfully

Individuals connect activities with families’ actual circumstances, invite participation without coercion, and extend the network of relationships. [7]

Reflection meetings

Collective assessment, consultation, planning, and learning from experience

Those active in a locality examine what is happening, identify immediate next steps, coordinate efforts, and adjust plans to local reality. [7] [8]

Teams of service and accompaniment

Mentoring, collaboration, and the ability to support others in action

Experienced participants work alongside newer ones—rather than merely directing them—so capacity spreads through practical service. [8]

Community gatherings and observances

Hospitality, belonging, shared identity, and coordination across households

Holy Days, Feasts, social gatherings, and related events widen participation and connect distinct activities into a pattern of community life. [4] [9]

Public and everyday conversations

The ability to contribute constructively to discourse in workplaces, schools, civic bodies, and informal networks

Insights from study and service enter wider social spaces, while experience in those spaces refines the community’s learning. [9] [10]

The institute’s distinctive mechanism

The Training Institute does not simply offer a curriculum and then send graduates away. It creates a continuum of accompaniment:

Study→Practice→Service→Reflection→Improved practice

A participant studies with others, tries an act of service—perhaps hosting devotionals, teaching children, animating a junior-youth group, or visiting a household—then reflects with peers and receives support to improve. Over time, the participant may become a tutor, teacher, animator, or team member who helps others follow the same path. This converts capacity from an individual possession into a shared and reproducible community resource. [3] [7]

How leaders use them

Transformative leaders use these spaces to:

  • Recognize initiative early: invite a person to take a manageable, meaningful act of service rather than waiting until they feel fully qualified.
  • Accompany rather than command: work beside participants, help them reflect on challenges, and connect them to peers and institutional support.
  • Link spaces together: connect a study circle to service, service to reflection, reflection to planning, and planning back to neighbourhood relationships.
  • Distribute leadership: develop many tutors, children’s-class teachers, junior-youth animators, hosts, and coordinators, reducing dependence on a small group of experts.
  • Keep planning reality-based: use consultation to examine actual experience—not abstract targets—and identify the next practical step for the locality. [7]
  • Extend participation outward: allow homes, families, friendship networks, and existing social settings to become points of community-building activity. [7]

The emerging pattern

The Institute process thus creates a social infrastructure for collective agency. Study circles, devotional gatherings, children’s classes, junior-youth groups, home visits, reflection meetings, and other gatherings give individual acts of initiative a common language, shared purpose, supportive relationships, and an iterative learning cycle.

The intended result is a population increasingly able to pursue its own spiritual and material well-being: not a leader mobilizing passive followers, but many people learning to initiate, consult, serve, and coordinate in ever-widening circles of action. [4] [7]

Footnotes

[1] Universal House of Justice. “Riḍván 2000 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/241540916

[2] Perplexity Computer. “Transformative leaders use of “social spaces” available through the Training Institute process.” Edited by Steve Bosserman. August 10, 2026. https://www.perplexity.ai/search/1c150848-ac9f-4848-97ee-a54410bcdb8f?sm=d#2

[3] The Bahá’í Faith Staff. “The Training Institute.” The Bahá’í Faith. https://www.bahai.org/action/response-call-bahaullah/training-institute

[4] Universal House of Justice. “28 November 2023 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/973422615

[5] The Bahá’í Faith Staff. “Development of the Bahá’í Community Since 1963.” The Bahá’í Faith. https://www.bahai.org/the-universal-house-of-justice/bahai-community

[6] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/948787813

[7] Universal House of Justice. “29 December 2015 – To the Conference of the Continental Boards of Counsellors.” Bahá’í Reference Library. https://www.bahai.org/r/275100978

[8] Universal House of Justice. “28 December 2010 – To the Conference of the Continental Boards of Counsellors.” Bahá’í Reference Library. https://www.bahai.org/r/948787813

[9] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/974297387

[10] Bahá’í International Development Organization. “For the Betterment of the World.” Bahá’í World News Service. https://dl.bahai.org/bahai.org/betterment-world-standard-quality-print.pdf

Be the Voice of…

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.

Daily Frameworks for 10 August 2026

Kamál, 10 Kamál (Perfection), 183 B.E.

Quotes for Reflection

Some men and women glory in their exalted thoughts, but if these thoughts never reach the plane of action they remain useless: the power of thought is dependent on its manifestation in deeds. A philosopher’s thought may, however, in the world of progress and evolution, translate itself into the actions of other people, even when they themselves are unable or unwilling to show forth their grand ideals in their own lives. To this class the majority of philosophers belong, their teachings being high above their actions. This is the difference between philosophers who are Spiritual Teachers, and those who are mere philosophers: the Spiritual Teacher is the first to follow His own teaching; He brings down into the world of action His spiritual conceptions and ideals. His Divine thoughts are made manifest to the world. His thought is Himself, from which He is inseparable. When we find a philosopher emphasizing the importance and grandeur of justice, and then encouraging a rapacious monarch in his oppression and tyranny, we quickly realize that he belongs to the first class: for he thinks heavenly thoughts and does not practice the corresponding heavenly virtues. — ‘Abdu’l-Bahá [1]

Question for Consideration

Since all exchanges of human value occur within social spaces, how can transformative leaders facilitate the flow of value exchanges through them? [2]

Perplexity Computer Response:

Transformative leaders facilitate value exchange by making social spaces trustworthy, permeable, and participatory—so that people can contribute what they know, need, care about, and can do, while receiving recognition, relationships, learning, material support, and a real voice in shared decisions. Their task is not to control the exchange, but to improve the conditions under which mutual value can be created.

What “value” includes

Value is more than money or services. In a social space it can include:

  • Knowledge, skills, labor, and practical help.
  • Attention, dignity, belonging, trust, and moral support.
  • Cultural insight, lived experience, and local legitimacy.
  • Access—to relationships, institutions, information, opportunities, and resources.
  • Meaning, purpose, and a sense of agency.

A healthy space does not assume the institution or leader is the sole giver and community members are receivers. It treats all participants as contributors whose understanding should shape what counts as benefit; community-engagement guidance calls this mutual value, including nonfinancial value defined by the community rather than imposed upon it. [3]

Six leadership practices

  • Begin by listening and mapping assets.
    Learn who is present, who is missing, what capacities already exist, which relationships are trusted, and where people encounter obstacles. Ask not only “What problems do we need to solve?” but also “What do people already give, know, and aspire to?”
  • Create psychological and practical safety.
    Establish norms of respect, confidentiality where appropriate, non-humiliation, accessible language, and fair facilitation. Arrange the time, place, format, childcare, transportation, and digital access so participation is genuinely possible—not merely nominal.
  • Make contributions visible and low-risk.
    Offer multiple ways to participate: sharing experience, asking a question, hosting, translating, mentoring, organizing, contributing funds, or doing a small task. Early, achievable contributions allow people to experience themselves as capable co-creators rather than clients.
  • Design reciprocity rather than extraction.
    Before requesting community time, stories, data, labor, or endorsement, clarify what participants will gain and how they will influence decisions. Share credit, information, contacts, resources, and decision rights; do not take local knowledge upward while leaving local people without results or ownership.
  • Use structured dialogue for shared meaning.
    Facilitate inquiry rather than debate: surface differing perspectives, distinguish observation from assumption, identify common purposes, and turn agreement into a next action. Transformative leadership is associated with valuing multiple perspectives, collaboration, curiosity, and learning-oriented challenges. [4]
  • Close the loop and institutionalize learning.
    Report back: “Here is what we heard; here is what we did; here is what changed; here is what remains unresolved.” Reflection converts isolated exchanges into collective capacity, while transparent feedback strengthens trust and enables people to improve the next cycle of action. Capacity-building, inner transformation, and scaling effective practice are identified as central conditions in community transformation. [5]

A practical flow

A leader can organize a recurring cycle:

Welcome→Listen→Connect→Co-create→Act→Reflect→Share

For example, a neighborhood gathering may reveal that older residents need help navigating online public services while younger residents seek job-relevant experience. Rather than treating either group as a deficit, the leader convenes a small peer-support clinic: young people provide digital assistance; elders offer local history, networks, encouragement, and perhaps mentoring. The exchange produces practical help, intergenerational ties, confidence, and a stronger local capacity for future cooperation.

Guardrails

Leaders should watch for three recurring failures:

  • Capture: the already confident, affluent, or connected dominate the conversation and benefits.
  • Extraction: participants supply time, information, or legitimacy without receiving influence or value in return.
  • Dependency: the leader becomes the indispensable broker, instead of helping others form direct relationships and lead.

The corrective is shared governance, rotating roles, transparent allocation of resources and credit, active inclusion of marginal voices, and deliberate succession. In this sense, the highest achievement is not a busy social space; it is a community increasingly able to generate, exchange, and steward value without relying on a single leader.

Footnotes

[1] ‘Abdu’l-Bahá. PARIS TALKS. Bahá’í Reference Library. https://www.bahai.org/r/184033132

[2] Perplexity Computer. “How can transformative leaders facilitate the flow of value exchanges through social spaces?” Edited by Steve Bosserman. August 9, 2026. https://www.perplexity.ai/search/1c150848-ac9f-4848-97ee-a54410bcdb8f?sm=d#1

[3] Irwin, Kim and Tomoko Ichikawa. “Achieving Health Equity and Systems Transformation Through Community Engagement: A Conceptual Model.” National Academy of Medicin, March 30, 2022. https://nam.edu/product/achieving-health-equity-and-systems-transformation-through-community-engagement-a-conceptual-model/

[4] University of Michigan-Research Staff. “Transformative Leadership: Leading For Lasting Impact.” University of Michigan-Research, April 2025. https://research.umich.edu/wp-content/uploads/2025/04/Transformative-Leadership-ER.pdf

[5] Schreuder, W., Horlings, L.G. Transforming places together: transformative community strategies responding to climate change and sustainability challenges. Clim Action 1, 24 (2022). https://doi.org/10.1007/s44168-022-00024-3

Be the Voice of…

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.

Daily Frameworks for 09 August 2026

Jamál, 09 Kamál (Perfection), 183 B.E.

Quotes for Reflection

Today the Bahá’í community is distinguished by a mode of operation characterized by study, consultation, action, and reflection. It is steadily increasing its capacity to apply the Teachings in a variety of social spaces and to collaborate with those in the wider society who share a yearning to revitalize the material and spiritual foundations of the social order. In the transformative alembic of these spaces, to the extent possible, individuals and communities become protagonists of their own development, an embrace of the oneness of humanity banishes prejudice and otherness, the spiritual dimension of human life is fostered through adherence to principle and strengthening of the community’s devotional character, and the capacity for learning is developed and directed towards personal and social transformation. The effort to understand the implications of what Bahá’u’lláh has revealed and to apply His healing remedy has now become more explicit, more deliberate, and an indelible part of Bahá’í culture. The conscious grasp of the process of learning and its extension worldwide, from the grassroots to the international arena, are among the finest fruits of the first century of the Formative Age. This process will increasingly inform the work of every institution, community, and individual in the years ahead, as the Bahá’í world takes on ever-greater challenges and releases in ever-greater measures the Faith’s society-building power. — Universal House of Justice [1]

Question for Consideration

How do Bahá’ís, as transformative leaders, design and use “social spaces” to advance personal and social transformation? [2]

Perplexity Computer Response:

Bahá’ís generally approach “social spaces” not as venues for persuasion or membership recruitment, but as inclusive environments for learning, worship, consultation, education, friendship, and service. The aim is reciprocal: people develop spiritual and practical capacities, while communities become increasingly able to identify and address their own social realities.

How the spaces are designed

They are typically local, relational, and open to any level of participation—often in homes, neighbourhood venues, schools, workplaces, or community hubs. Their design emphasizes:

  • Radical inclusiveness: participation is open to neighbours and friends regardless of religious affiliation, background, or commitment; Bahá’ís distinguish participation in activities from formally joining the Faith. [3] [4]
  • Unity in diversity: differences of class, race, age, and culture are treated as resources for mutual learning rather than factions to be managed. [3] [5]
  • A non-adversarial ethos: consultation seeks truth and collective understanding, rather than victory for a person, party, or interest. [4] [5]
  • A local “read-the-reality” orientation: activities are adapted to actual neighbourhood conditions, aspirations, networks, and obstacles—not applied as a fixed social program. [4]
  • Action and reflection: participants try something, reflect together on its effects, refine it, and share what they learn. This makes the space a continuing social-learning system rather than a one-time event. [4]

The principal spaces

Space

Personal transformation

Social transformation

Devotional gatherings

Prayer, reflection, spiritual fellowship, and a shared moral horizon

Builds bonds across households and helps make worship and mutual care part of community life

Children’s classes

Cultivates qualities such as kindness, generosity, patience, and compassion

Invests in the moral and social development of the next generation

Junior-youth groups

Develops discernment, a sense of justice, moral agency, and resistance to destructive pressures

Channels young people’s energy into service, arts, dialogue, and constructive community action

Study circles

Links sacred-text study, reflection, and capacity-building

Prepares participants to tutor, teach, accompany youth, and initiate locally relevant service

Reflection gatherings and consultation

Enables collective learning, planning, and honest assessment

Coordinates efforts and turns experience into shared knowledge for institutions and the wider community

Everyday meaningful conversations

Encourages humility, listening, and spiritual perception

Creates bridges among families, colleagues, and local groups; helps frame shared problems constructively

The U.S. Bahá’í community describes the four core activity types—devotional gatherings, children’s classes, junior-youth groups, and study circles—as mutually reinforcing processes that connect inner growth with service and broader inclusion. [3]

How transformative leadership works

In this model, leadership is less about a charismatic leader directing followers and more about multiplying the capacity of many people to serve. A tutor, children’s-class teacher, junior-youth animator, host, or participant may facilitate a space; authority is exercised through encouragement, consultation, moral example, and learning rather than control.

Bahá’í institutional leadership ideally supports rather than substitutes for local initiative: it helps people coordinate, gathers learning, removes obstacles, protects unity, and connects grassroots experience to wider levels of action. At more developed stages, local institutions may convene consultations among diverse groups, collaborate with schools or civic bodies, and help emerging social-action efforts become sustainable. [4]

From space to social action

The spaces are intended to produce practical consequences. As participants grow closer to local realities, they may recognize barriers—such as educational exclusion, prejudice, health-navigation difficulties, environmental needs, or pressures on girls and youth—and initiate proportionate responses. The emphasis is on a population becoming the protagonist of its own development, rather than being treated as a beneficiary of outside expertise. [4]

Thus, a junior-youth group might begin with discussion, arts, and friendship, then identify a local concern and organize a modest service project; a study circle might lead adults to support children’s education or a community initiative. These efforts are not meant to be partisan political campaigns, but contributions to social and material progress, and to public conversations, grounded in unity, justice, scientific inquiry, and consultation. [4]

The underlying proposition

The Bahá’í proposition is that durable structural change requires a changed social culture: habits of worship, learning, service, consultation, trust, and shared responsibility. These “social spaces” are therefore prefigurative—they attempt, in small and repeatable settings, to embody the relationships and civic capacities that a more just society would require. An academic analysis characterizes this as cultivating “communicative action”: collective coordination through deliberation and mutual understanding rather than power competition or mere aggregation of interests. [5]

Footnotes

[1] Universal House of Justice. “28 November 2023 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/442556480

[2] Perplexity Computer. “How do Bahá’ís, as transformative leaders, design and use “social spaces” to advance personal and social transformation?” Edited by Steve Bosserman. August 8, 2026. https://www.perplexity.ai/search/1c150848-ac9f-4848-97ee-a54410bcdb8f?sm=d

[3] Baha’is of the United States Staff. “Building Community-Love in Action.” Baha’is of the United States. https://www.bahai.us/beliefs/building-community/

[4] Universal House of Justice. “30 December 2021 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/442556480

[5] Sabet, Michael. “A democracy built on communicative action: Bahá’í political practice as a prefigurative resource for institutional effectiveness, accountability, and inclusivity.” Frontiers in Sociology. July 25, 2023. https://www.frontiersin.org/journals/sociology/articles/10.3389/fsoc.2023.965428/full

Be the Voice of…

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.