Tag: training institute

Daily Frameworks for 07 July 2026

Fidál, 14 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

Bahá’u’lláh’s Revelation is vast. It calls for profound change not only at the level of the individual but also in the structure of society. “Is not the object of every Revelation”, He Himself proclaims, “to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions?” [1] The work advancing in every corner of the globe today represents the latest stage of the ongoing Bahá’í endeavour to create the nucleus of the glorious civilization enshrined in His teachings, the building of which is an enterprise of infinite complexity and scale, one that will demand centuries of exertion by humanity to bring to fruition. There are no shortcuts, no formulas. Only as effort is made to draw on insights from His Revelation, to tap into the accumulating knowledge of the human race, to apply His teachings intelligently to the life of humanity, and to consult on the questions that arise will the necessary learning occur and capacity be developed. — Universal House of Justice [2]

Question for Consideration

From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [3]

Perplexity Deep Research Response: Part III-a

The Bahá’í Community’s Actual Practice in the Voluntary Sector

The worldwide Bahá’í community has, over several decades, developed a coherent body of practice in the voluntary sector that embodies these principles. This practice is not merely theoretical; it operates in thousands of localities on every continent and is subject to ongoing systematic learning and refinement. [4]

The Institute Process and Capacity Building

The Ruhi Institute’s sequence of training courses is perhaps the most developed example of a voluntary educational system organized around spiritual principles rather than material incentives. The courses — studied in informal settings, often in people’s homes — develop capacities for service across four main areas: children’s moral education, junior youth empowerment, study circle facilitation, and home visits. Participants are not credentialed or compensated; they serve because of an internalized sense of purpose. [5]

The Ruhi Institute’s own statement of purpose describes its goal as enhancing “the capacity of individuals and communities to serve humanity” along “a path being defined by the accumulating experience of the community in its endeavor to open before humanity the vision of Bahá’u’lláh’s World Order.” This framing makes explicit that capacity building — not service delivery — is the primary outcome. The voluntary sector, in this model, is a school for the formation of human capacity for civilization-building. [6]

Crucially, study circles and the activities that flow from them are open to all, regardless of religious affiliation. In many localities, the majority of participants are not Bahá’ís. This universal openness makes the institute process a genuine civil-society initiative rather than a sectarian one — modeling, in miniature, the inclusive participation that a just society requires. [7]

Footnotes

[1] Bahá’u’lláh, ‘Abdu’l-Bahá. BAHÁ’Í SACRED WRITINGS. Bahá’í Reference Library. https://www.bahai.org/r/025015566

[2] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/292070091

[3] Perplexity Deep Research. “The Voluntary/Informal Sector as a Laboratory: Bahá’í Spiritual Principles and the Transformation of Society.” Edited by Steve Bosserman. July 6, 2026. https://www.perplexity.ai/computer/a/9ecfa362-6f2c-499e-b451-8198a188f127

[4] Zabihi, Selvi Adaikkalam. “The Baháʼí Experience: Religious Community and Social Change.” Great Transition Initiative, November 2023. https://greattransition.org/gti-forum/movement-experiments-adaikkalam-zabihi/

[5] Bahá’ís of Canada Staff. “Educational Endeavors.” Bahai.Ca. https://www.bahai.ca/en/what-we-do/educational-endeavours/

[6] The Ruhi Institute Staff. “The Ruhi Institute-Home.” Ruhi.org. https://www.ruhi.org/en/

[7] Momen, Moojan. “Building a Global Culture of Learning.” BahaiTeachings.org. https://bahaiteachings.org/building-global-culture-learning/

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 29 June 2026

Kamál, 06 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

The time has come when those who preach the dogmas of materialism, whether of the east or the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise. Where is the “new world” promised by these ideologies? Where is the international peace to whose ideals they proclaim their devotion? Where are the breakthroughs into new realms of cultural achievement produced by the aggrandizement of this race, of that nation or of a particular class? Why is the vast majority of the world’s peoples sinking ever deeper into hunger and wretchedness when wealth on a scale undreamed of by the Pharaohs, the Caesars, or even the imperialist powers of the nineteenth century is at the disposal of the present arbiters of human affairs? — Universal House of Justice [1]

Question for Consideration

Materialism is deeply rooted in the structures, systems, processes, tools that drive the public and private sectors of modern society. Materialism also influences social behaviors in society’s voluntary/informal sector. However, people participating in it can choose to give their time, knowledge, know-how, and resources for the greater good without direct material benefit. That makes this sector a viable candidate in which to experiment with alternatives for “moving beyond materialism” and establishing a “coherence of spiritual and material”. From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Introduction

This report takes the above framing seriously and develops it through Bahá’í sources in considerable depth — treating the voluntary/informal sector not merely as a charitable supplement to public and private life but as the primary arena for civilizational experimentation.

A few highlights of the argument:

Why the voluntary sector is structurally ideal: It is not governed by profit imperatives or electoral cycles, so participants are free to let spiritual principles — rather than material incentives — govern how they associate, decide, and evaluate success. [3] [4]

The four-level framework: The report traces how transformation moves from (1) individual moral formation, through (2) community-level culture (consultation, mutual aid, inclusion), to (3) new institutional models, and finally to (4) active contribution to the broader social discourse that shapes how public and private actors define progress. [5] [6] [7]

The key transmission mechanisms: Transformation doesn’t leap from the voluntary sector to public and private sectors by proclamation. It travels through demonstration (visible proof that alternatives work), individual carriers (people who bring new capacities to their professional roles), discourse influence (patient reshaping of the conceptual frameworks of policy and business), and moral authority earned through consistent integrity. [8] [9] [10]

Real Bahá’í practice: The report grounds the argument in actual Bahá’í voluntary-sector work — the Ruhi Institute’s capacity-building courses, the Junior Youth Spiritual Empowerment Program, grassroots social action projects, and EBBF (Ethical Business Building the Future), which explicitly bridges the voluntary and private sectors by cultivating principled business leaders. [11] [12] [13] [14]

The key caution: The voluntary sector is not immune to materialism itself, and cannot substitute for systemic reform in the other sectors. The Bahá’í vision is of all three sectors eventually aligned around spiritual principles, each transforming and being transformed by the others. [4] [15]

Footnotes

[1] Universal House of Justice. “October 1985 – To the Peoples of the World.” Bahá’í Reference Library. https://www.bahai.org/r/434890667

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as the Primary Arena for Civilizational Experimentation.” Edited by Steve Bosserman. June 28, 2026. https://www.perplexity.ai/search/c3ff785b-c0b3-4cf0-a1e3-e99bff378e56?preview=1#1

[3] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” IEFWorld. https://iefworld.org/economy_comp

[4] Dahl, Arthur Lyon. “Rethinking Business and the Economy based on Spiritual Principles.” IEFWorld, November 20, 2018. https://iefworld.org/ddahl18k

[5] Zabihi, Selvi Adaikkalam. “The Baháʼí Experience: Religious Community and Social Change.” Great Transition Initiative, November 2023. https://greattransition.org/gti-forum/movement-experiments-adaikkalam-zabihi/

[6] Momen, Moojan. “Building a Global Culture of Learning.” BahaiTeachings.org. https://bahaiteachings.org/building-global-culture-learning/

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

[8] Bahá’í International Community-Office of Public Information. “The Prosperity of Humankind, Part II: Justice (in simplified language).” https://yabaha.net/dahl/bahai/P_H/Prosperity3.pdf

[9] Australian Baha’i Community Staff. “Engaging in social and economic development.” Bahai.Org.Au. https://bahai.org.au/index.php/what-bahais-do/engaging-social-action/

[10] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/331917610

[11] The Ruhi Institute Staff. “The Ruhi Institute-Home.” Ruhi.org. https://www.ruhi.org/en/

[12] Australian Baha’i Community Staff. “Training Institute.” Bahai.Org.Au. https://bahai.org.au/index.php/what-bahais-do/building-vibrant-communities/training-institute/

[13] Bowers, Kenneth E.. “How Baha’is Would Eliminate the Extremes of Wealth and Poverty.” BahaiTeachings.org. https://bahaiteachings.org/bahais-eliminate-extremes-wealth-poverty/

[14] Bahá’ís of Canada Staff. “Educational Endeavors.” Bahai.Ca. https://www.bahai.ca/en/what-we-do/educational-endeavours/

[15] The Bahá’í Faith Singapore Staff. “Junior Youth Spiritual Empowerment Program.” Bahai.Org.Sg. https://bahai.org.sg/home/jysep/

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 01 June 2026

Kamál, 16 ʻAẓamat (Grandeur), 183 B.E.

Quotes for Reflection

Efforts, whatever their specific nature, generally begin on a modest scale. Often, in a locality where the educational activities of the training institute are firmly established and a pronounced sense of community exists, the first stirrings of heightened social awareness can be observed in the emergence of a small group which, addressing a particular social and economic reality, initiates a simple set of appropriate actions. While some efforts of this kind will naturally come to a close when their objectives have been met, others will continue. Insistence on perpetuating or even expanding every initiative, whether in terms of number of participants, expenditure, geographical coverage or complexity of work, is counterproductive. Yet there may be circumstances in which efforts will, through a continuous process of consultation, action, and reflection, give rise to an endeavour of a more sustained nature. What is important in such cases is that those involved be allowed to increase the range of their activities in an organic fashion, without undue pressure from opinions that are often based solely on theoretical considerations. The process moves forward in a flexible way as they reflect on the results of experience. The Local Spiritual Assembly, of course, serves as the voice of moral authority to make certain that, as small groups of individuals strive to improve conditions, the integrity of their endeavours is not compromised. It also remains ever vigilant, ensuring that efforts do not run counter to the overall direction in which the community is moving. — Universal House of Justice [1]

Question for Consideration

How can the Bahá’í Training Institute process assist people anywhere to share their truth and reality without fear? [2]

Gemini/NotebookLM Response

The Bahá’í Training Institute process—frequently active in neighborhoods worldwide through what is known as the Ruhi Institute—is specifically designed to build this kind of safe, decentralized environment from the ground up. It doesn’t approach education as a lecture where an expert fills an empty vessel; instead, it uses a methodology focused on mutual empowerment.

By shifting the very nature of how people learn and interact, the institute process creates a unique space where individuals can share their distinct realities without fear of judgment, exclusion, or erasure.

Here is how the mechanics of the institute process practically support this:

1. The Study Circle: Equalizing the Playing Field

At the heart of the institute process is the study circle—a small group of naturally diverse neighbors or peers who meet regularly to reflect on spiritual principles and social reality.

  • The Role of the Facilitator: In a traditional classroom, a teacher holds the authority, which can make participants hesitant to share unorthodox or raw personal truths. In a study circle, the group is led by a tutor or facilitator whose job is not to lecture, but to maintain a supportive space, ensure every voice is heard, and prevent any single perspective from dominating.
  • A Culture of Non-Judgment: Participants practice looking at texts and their own lives through a lens of collective exploration. Because the explicit goal is to learn together rather than to compete for the “right” answer, the anxiety of being graded, judged, or discounted is removed.

2. A Methodology of Action and Reflection

Fear often arises when storytelling is detached from reality—when it becomes purely ideological debate. The institute process grounds sharing in a continuous cycle of study, action, and reflection.

[Study Spiritual & Social Principles] => [Apply in Service to Community] => [Collective Reflection on Experience]

When people act together—whether by hosting a children’s class, organizing a neighborhood clean-up, or visiting a friend—they generate shared experiences. When they return to the study circle to reflect, they aren’t sharing abstract theories; they are sharing what they saw, felt, and learned on the ground. It is incredibly difficult to “discount” someone’s truth when it is framed as a direct reflection on practical service.

3. Shifting from “Me” to “We” (The Concept of Detachment)

The institute process actively trains participants in the art of Bahá’í consultation, which fundamentally alters how personal reality is offered to a group.

  • Detachment from the Idea: Participants are encouraged to think of their thoughts, stories, and insights as a gift offered to the center of the table. Once a story is shared, it no longer belongs exclusively to the individual to defend, nor can a critique of the idea be taken as a personal attack on the speaker.
  • The Shield of Unity: Because the group is explicitly committed to maintaining unity while discovering truth, the group itself becomes a shield. If someone shares a vulnerable or difficult reality, the collective response is oriented around understanding its implications for their community’s well-being, rather than debating its validity.

4. Universal Accessibility and Grassroots Language

True exclusion often happens through intellectual elitism—when people feel they lack the academic vocabulary to articulate their truths.

The institute curriculum uses language that is intentionally accessible yet profound. It allows a professor, a farmer, a teenager, and a grandparent to sit at the same table and use the same framework to dissect complex social realities. By stripping away exclusionary jargon, the process ensures that anyone, anywhere, can articulate their deepest realities using their own cultural idioms and life experiences as valid data points for the group’s collective learning.

By translating these spiritual principles into weekly, localized habits, the training institute creates a micro-culture where vulnerability is seen as a contribution to the whole, and where sharing your reality becomes a safe, joyful act of service.

Footnotes

[1] Universal House of Justice. “26 November 2012 – To all National Spiritual Assemblies.” Bahá’í Reference Library. https://www.bahai.org/r/175548983

[2] Gemini/NotebookLM. “The Bahá’í Training Institute Process: To Build a Safe, Decentralized Environment from the Ground Up.” Edited by Steve Bosserman. May 31, 2026. https://docs.google.com/document/d/15M60HTfgj8H__UirXeyK38LWKaKQqiIYV3KfNSfFMaU/edit?usp=sharing

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 25 May 2026

Kamál, 09 ʻAẓamat (Grandeur), 183 B.E.

Quotes for Reflection

It is better to guide one soul than to possess all that is on earth, for as long as that guided soul is under the shadow of the Tree of Divine Unity, he and the one who hath guided him will both be recipients of God’s tender mercy, whereas possession of earthly things will cease at the time of death. The path to guidance is one of love and compassion, not of force and coercion. This hath been God’s method in the past, and shall continue to be in the future! He causeth him whom He pleaseth to enter the shadow of His Mercy. Verily, He is the Supreme Protector, the All-Generous.
There is no paradise more wondrous for any soul than to be exposed to God’s Manifestation in His Day, to hear His verses and believe in them, to attain His presence, which is naught but the presence of God, to sail upon the sea of the heavenly kingdom of His good-pleasure, and to partake of the choice fruits of the paradise of His divine Oneness. — The Báb [1]

Question for Consideration

What does the phrase “walking a path of service” mean in a Bahá’í context? [2]

Gemini/NotebookLM Response [3]

In a Bahá’í context, the phrase “walking a path of service” is the central organizing principle for the training institute process, describing a continuous and systematic journey of individual and collective transformation. It is a metaphor for a lifelong educational process where study and action are joined to build the capacity of a population to take charge of its own spiritual and social development.

Key characteristics of this path include:

1. A Structured but Personal Journey

The “path” is described as structured and defined, yet it is not a rigid formula; it accommodates different paces and strides.

  • Volition: Entering and advancing on this path requires an individual’s own volition and choice.
  • Progression: It follows a logical progression, often starting with relatively simple tasks and becoming more challenging and complex as the individual gains experience and spiritual insight.
  • Commonality: While personal, it is a path that belongs to the community; individuals walk it in the company of others, fostering bonds of “loving fellowship” and “mutual encouragement”.

2. The Integration of Study and Service

Walking the path is not merely about academic learning; it is a concurrent process of study and service.

  • Application of Insights: Knowledge is tested in the field of action, where questions arise out of practice, and new levels of understanding are achieved through action and reflection.
  • Acquiring Capabilities: Participants move through a sequence of courses designed to endow them with the spiritual insights, knowledge, and practical skills needed for acts of service, such as hosting devotional meetings, teaching children’s classes, or mentoring junior youth.

3. The Ethos of Accompaniment

A distinctive feature of walking this path is accompaniment, where more experienced individuals work “shoulder to shoulder” with those taking their first steps.

  • Building Confidence: Experienced friends assist “tentative venturers” by working alongside them in an unfamiliar task, providing the practical help and assurance needed to gain courage.
  • Self-Perpetuating: The ultimate goal is for individuals to develop the capacity to carry out activities independently and then, in turn, accompany others on the same path.

4. Fulfillment of a Twofold Moral Purpose

Ultimately, walking the path of service is how a believer fulfills their twofold moral purpose: to develop their own God-given potentialities and to contribute to the transformation of society.

  • Service as Worship: Useful work or acts of service performed in this spirit are equated with the worship of God.
  • Quelling the Self: Service is intended to “quell the insistent self,” lifting the individual out of personal confines and into a dynamic process of community building.
  • A Life of Meaning: For many, particularly youth, setting their “footsteps firmly in the path of learning and action” provides a coherent way of life that addresses the world’s “intense need”.

In summary, walking a path of service is an ever-widening stream of activity where the individual becomes an active “protagonist” of history, dedicated to the betterment of the world and the advancement of a world spiritual civilization.

Footnotes

[1] The Bab. SELECTIONS FROM THE WRITINGS OF THE BÁB. Bahá’i Reference Library. https://www.bahai.org/r/352433880

[2] Bahá’u’lláh, ‘Abdu’l-Bahá. BAHÁ’Í SACRED WRITINGS. Bahá’í Reference Library. https://www.bahai.org/r/729318074

[3] Gemini/NotebookLM. “The Bahá’í Path of Service and Systematic Transformation.” Edited by Steve Bosserman. May 24, 2026. https://notebooklm.google.com/notebook/65808e18-87f2-4896-92b9-16a7aff29d15

Be the Voice of…

Iran jails Bahá’ís, pregnant woman included, amid scapegoating
Geneva—22 May 2026

Boshra Mostafavi, a pregnant Bahá’í woman from Rafsanjan, southeast Iran, is among dozens of Bahá’ís detained and jailed in recent months, as the Islamic Republic pursues an escalating campaign of brutal persecution against the religious minority

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 May 2026

Kamál, 14 Jamál (Beauty), 183 B.E.

Quotes for Reflection

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

[2] Gemini/NotebookLM. “The Purpose of Human Existence in the Bahá’í Faith.” Edited by Steve Bosserman. May 10, 2026. https://notebooklm.google.com/notebook/65808e18-87f2-4896-92b9-16a7aff29d15

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.