Tag: volition

Daily Frameworks for 12 August 2026

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

Quotes for Reflection

The attainment of any object is conditioned upon knowledge, volition and action. Unless these three conditions are forthcoming, there is no execution or accomplishment. In the erection of a house it is first necessary to know the ground, and design the house suitable for it; second, to obtain the means or funds necessary for the construction; third, actually to build it. Therefore, a power is needed to carry out and execute what is known and admitted to be the remedy for human conditions—namely, the unification of mankind. Furthermore, it is evident that this cannot be realized through material process and means. The accomplishment of this unification cannot be through racial power, for races are different and diverse in tendencies. It cannot be through patriotic power, for nationalities are unlike. Nor can it be effected through political power since the policies of governments and nations are various. That is to say, any effort toward unification through these material means would benefit one and injure another because of unequal and individual interests. Some may believe this great remedy can be found in dogmatic insistence upon imitations and interpretations. This would likewise be without foundation and result. Therefore, it is evident that no means but an ideal means, a spiritual power, divine bestowals and the breaths of the Holy Spirit will heal this world sickness of war, dissension and discord. Nothing else is possible; nothing can be conceived of. But through spiritual means and the divine power it is possible and practicable. — ‘Abdu’l-Bahá [1]

Question for Consideration

From a Bahá’í perspective, how do the terms “intention,” “purpose,” “initiative,” “volition,” “agency,” and “will” relate to one’s thoughts and actions? [2]

Perplexity Computer Response:

From a Bahá’í perspective, these terms describe a connected movement from inner awareness to responsible, purposeful action. They are not merely psychological capacities: ideally, they are developed through knowledge, prayer, consultation, moral discipline, and service to humanity.

The basic movement

A useful way to map the relationship is:

thought/understanding → intention → will or volition → initiative → action → learning and refinement

‘Abdu’l‑Bahá gives the central practical formula: accomplishment requires knowledge, volition, and action. Knowing that justice or kindness is good is insufficient unless one chooses and acts to manifest it. [3]

How the terms differ

Term

Meaning in this framework

Relation to thoughts and actions

Intention

The moral and spiritual orientation behind an act—what one is inwardly aiming at, and why

It gives ethical quality to thought and action. An outwardly useful deed can be shaped differently if motivated by service, love, justice, vanity, domination, or self-interest

Purpose

The larger end toward which one’s life or a particular undertaking is directed

It organizes intentions across time. Bahá’í thought places personal purposes within the broader aims of knowing and worshipping God and contributing to humanity’s advancement

Will

The human capacity to choose, decide, and persist rather than merely react to impulse or circumstance

Will turns a recognized good into a chosen commitment. It entails accountability: people can cultivate virtues and redirect conduct

Volition

The actual exercise of will—the decision or resolve to undertake a course of action

In the formulation “knowledge, volition, and action,” volition is the necessary middle movement between understanding something and doing it [3] [4]

Initiative

The capacity to begin constructive action without waiting passively for instruction

It is volition expressed outwardly: noticing a need, forming a plan, inviting others, and starting a service effort

Agency

A contemporary term, rather than a central technical term in the authoritative Writings, for the human capacity to act meaningfully and responsibly

Bahá’í agency is neither isolated individual autonomy nor passive obedience. It is the growing capacity to act, learn, consult, cooperate, and contribute to social transformation

Individual and collective action

The Bahá’í framework strongly affirms personal initiative, but not individualism. The Universal House of Justice distinguishes between the authority to direct the affairs of the Faith, which belongs to elected institutions, and the power to act, which “resides primarily” in the body of believers. That power is “unlocked” through individual initiative and strengthened through collective volition. [5]

In practice, this means a person may take initiative—such as starting a devotional gathering, tutoring a child, helping neighbours organize a local project, or opening a thoughtful conversation—while also consulting, learning with others, and respecting collective decisions where a matter affects the community. The aim is coordinated action without suppressing conscience, creativity, or responsibility. [6] [7]

The ethical direction of will

The key qualifier is that will is not regarded as admirable merely because it is forceful. A strong will can serve ego, prejudice, or domination; its spiritual value depends on what it is aligned with. The Bahá’í ideal is a will educated by truthfulness, justice, humility, love, and service—and increasingly aligned with the divine purpose for human life.

So, in compact form:

  • Thought discerns possibilities and realities.
  • Intention supplies the inward moral aim.
  • Purpose situates that aim in a larger life direction.
  • Will/volition makes a free and deliberate choice.
  • Initiative begins the concrete response.
  • Agency is the sustained, growing human capacity to act effectively with others.
  • Action tests thought and intention in reality, generating learning for the next cycle.

This is why Bahá’í action is often framed less as self-assertion than as conscious, disciplined, consultative service: an individual acts freely and energetically, yet learns to place that freedom in relationship with collective wellbeing and the oneness of humankind. [5] [8]

Footnotes

[1] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/969069370 

[2] Perplexity Computer. “How do the terms “intention,” “purpose,” “initiative,” “volition,” “agency,” and “will” relate to one’s thoughts and actions?” Edited by Steve Bosserman. August 11, 2026. https://www.perplexity.ai/search/from-a-baha-i-perspective-how-8Xrr17TsTYGG5mcboUu5fg 

[3] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/820079356 

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

[5] Research Department of the Universal House of Justice. THE INSTITUTION OF THE COUNSELLORS. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/748748084

[6] Universal House of Justice. “9 January 2001 – To the Conference of the Continental Boards of Counselors.” Bahá’í Reference Library. https://www.bahai.org/r/276324419 

[7] Turning Point Selected Messages of the Univeral House of Justice and Supplementary Material 1996-2006. Bahá’í Reference Library. https://www.bahai.org/r/698748084 

[8] Research Department of the Universal House of Justice. THE NATIONAL SPIRITUAL ASSEMBLY. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/014506443

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.

239 Days in America, Day 123: August 11, 1912 | Dublin

On Cows and Materialist Philosophy 1

“THEY SAY THAT HAD there been a spiritual world they would have sensed it,” ‘Abdu’l-Bahá remarked at the Dublin Inn on August 5, 1912. He was talking about modern materialist philosophers. “If inability to sense constitutes proof of perfection,” he joked, “the cow must be the greatest philosopher, for she does not realize anything beyond the animal world.”

Although ‘Abdu’l-Bahá’s take on materialist philosophy that day was jovial, he generally treated the subject with great seriousness. The philosophical schools he appeared to be addressing were the materialists of the Enlightenment, the German dialectical materialists of the nineteenth century, and perhaps empiricism and naturalism which were influential in Anglo-American philosophy. …

… On June 9, 1912, at Russell Conwell’s Baptist Temple in Philadelphia, he argued that “There have been two pathways in the world of humanity, one the natural or materialistic, the other the religious or spiritual.” The materialistic, he said, “is the pathway of the animal realm.” “One of the strangest things witnessed is that the materialists of today are proud of their natural instincts and bondage.”

‘Abdu’l-Bahá founded his argument on bold dichotomies between humankind and the natural world: “Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. . . . Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so.” “Man can voluntarily discontinue vices,” he said, “nature has no power to modify the influence of its instincts.” “How strange then it seems that man, notwithstanding his endowment with this ideal power, will descend to a level beneath him.”

New Hampshire 2

On Sunday, August 11, while eating at the home of one of the friends, after He had Spoken in the Dublin Unitarian Church, Abdu’l-Bahá gave answers that were so well worded and so complete that some of the newcomers thought He had written them out beforehand and memorized them.

Sunday, August 11, 1912 3

A glorious meeting was held at the Unitarian Church in Dublin. He went to the church at 11:00 a.m. and as He entered the entire audience rose to its feet. The pastor sang a beautiful song in praise of ‘Abdu’l-Bahá. After the preliminary ceremonies, the Master was introduced by the pastor with the utmost reverence and esteem. He then stood and gave a detailed address on the necessity of true education and spiritual power and spoke of the coming of Bahá’u’lláh and His teachings. At the end of His talk He chanted a prayer, His life-giving melodies penetrating the souls and attracting the hearts. A wonderful spirit of humility seemed to permeate the building and the voice of acceptance seemed to issue from all sides.

Many who had not already had the honor of visiting ‘Abdu’l-Bahá came to Him with such eagerness that the Master said, ‘The Call of God has been raised here and the work is finished.’

He was invited for lunch at the home of Mr and Mrs Parmelee. There He was asked about the Cause of God and about the new principles. Although He responded to the questions of those present, still they thought that the talk had been prepared beforehand and that the interpreter had committed it to memory. They felt no one would have been able to speak extemporaneously with such clarity and perception. The vastness of His knowledge is even more evident. My point is that His talk and explanations seemed extraordinary in the eyes of the people and that the unseen confirmations of Bahá’u’lláh assisted the Center of the Covenant.

After this meeting the people’s spirits were raised. In the afternoon a multitude gathered at the home of Mr and Mrs Parsons. ‘Abdu’l-Bahá spoke, encouraging everyone to think about His words, to meditate on the holy verses, to investigate truth and to gain a full knowledge of divine realities. It is merely owing to a lack of understanding among the leaders of religions, He said, and to their blind imitations and superstitions that statements contrary to science and common sense have crept in and caused intellectuals and scientists to deny religion and disputes to arise among the people, obscuring the true meaning of the laws of God.

Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, 9 June 1912

It is evident, therefore, that man is ruler over nature’s sphere and province. Nature is inert; man is progressive. Nature has no consciousness; man is endowed with it. Nature is without volition and acts perforce, whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities, whereas man is especially fitted to do so. Nature is not in touch with the realm of God; man is attuned to its evidences. Nature is uninformed of God; man is conscious of Him. Man acquires divine virtues; nature is denied them. Man can voluntarily discontinue vices; nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior, that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived and bereft; therefore, man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him. 4

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Clarity, perception and vastness of ‘Abdu’l-Bahá’s knowledge manifested in His public talks

Celebrating the Centenary: The Master in America

Curated by Anne Perry

August 11, 1912

  1. Sockett, Robert. “On Cows and Materialist Philosophy.” 239 Days in America, 11 Aug. 2012, https://239days.com/2012/08/11/cows-the-french-and-materialist-philosophy/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 122. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=6#section140 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 178 https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/13#850005870 ↩