# Advancing in Baha'i-inspired Education *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Sona Farid-Arbab, Advancing in Baha'i-inspired Education, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > Advancing in bahá’íe, nous devons garder à l’esprit cette > vision extraordinaire qu’avait Bahá’u’lláh > Bahá’í-inspired de ce que deviendra l’être humain ici-bas > dans la plénitude des temps. Tout en re- > Education1 spectant les réalisations accomplies, sou- > venons-nous que le système d’éducation > actuel n’est pas en mesure d’engendrer un > SONA FARID-ARBAB tel être humain. Prenant humblement con- > science de l’ampleur du travail à accomplir, > Abstract nous sommes de plus en plus nombreux à > In order to advance significantly in collaborer avec d’autres personnes an- > Bahá’í-inspired education, we need to keep imées des mêmes valeurs et à œuvrer > in mind Bahá’u’lláh’s extraordinary vision dans divers contextes écologiques et cul- > of the human being who will walk this turels pour cerner les besoins en matière > earth in the fullness of time. While being d’éducation, mettre au point les éléments > respectful of accomplishments in the field d’une pédagogie cohérente et créer une > of education, we need to remember that série d’expériences d’enseignement/ap- > in its present state, it is incapable of cul- prentissage qui permettent de concrétiser > tivating such an individual. Humbled by ces divers éléments. L’expérience du pro- > the realization of the magnitude of the gramme d’autonomisation spirituelle des > work ahead, a growing number of us, to- pré-jeunes est présentée comme exemple > gether with other like-minded individuals, d’une démarche pédagogique d’inspiration > have to labor in diverse cultural and eco- bahá’íe dans laquelle de modestes contri- > logical settings, identifying educational butions s’accumulent et mènent finale- > needs, developing elements of a coherent ment à d’importants progrès. > pedagogy, and creating a series of teach- > ing-learning experiences in which these Resumen > elements are given practical expression. Para poder avanzar significativamente > The experience of the Junior Youth Spir- en la educación de inspiración bahá’í, > itual Empowerment Program is offered necesitamos mantener en mente la visión > as an example of an endeavor to advance extraordinaria de Bahá’u’lláh del ser hu- > Bahá’í-inspired education in which modest mano que caminará sobre esta tierra en > contributions accumulate and lead to sig- la plenitud del tiempo. Al ser respetuosos > nificant progress. de los logros en el campo de la educación, > necesitamos recordar que en su estado ac- > Resumé tual es incapaz de cultivar semejante indi- > Si nous voulons véritablement progresser viduo. Humillados por la realización de la > dans le domaine de l’éducation d’inspiration magnitud del trabajo por venir, un número > 1 This article is the edited transcript creciente de nosotros, junto con otros in- > of a talk presented at the 40th annual dividuos del mismo pensamiento, debemos > conference of the Association for Bahá’í laborar en entornos cultural y ecológica- > Studies held in Montreal, Quebec, in Au- mente diversos, identificando necesidades > educativas, desarrollando elementos de > gust 2016. > una pedagogía coherente, y creando una > 60 The Journal of Bahá’í Studies 26.4 2016 > > serie de experiencias de enseñanza-apren- education will most probably oc- > dizaje en las cuales se les da expresión cur as the result of the diverse ac- > práctica a estos elementos. La experiencia tivities of an increasing number > del Programa para el Empoderamiento of educators working in varied > Espiritual de Prejóvenes es ofrecido como cultural and ecological settings > un ejemplo de un esfuerzo por avanzar la > throughout the world. System- > educación de inspiración bahá’í en la cual > atic research and high quality > contribuciones modestas se acumulan y > llevan al progreso significativo. > academic study are called for, not > as isolated activities, but as com- > Bahá’í efforts in education have a ponents, albeit important ones, > long history, dating back to the early of a process in which the design > years of the Faith in Iran. Although of curricula is closely connect- > much has been achieved over the ed with educational practice and > decades, it has been clear to all who systematization of educational > have contributed to these efforts that experience. (Office of Social and > the vision of what may be called Economic Development 6) > “Bahá’í education” is a distant one. In > a letter written on behalf of Shoghi A concept that has been of great as- > Effendi, we read that “there is as yet sistance to those striving to visualize > no such thing as a Bahá’í curriculum” the gradual evolution of educational > and that “the task of formulating a effort throughout the Bahá’í world in > system of education which would be recent decades is that of “Bahá’í-in- > officially recognized by the Cause, spired education”—a term that is > and enforced as such throughout the meant to suggest incremental contri- > Bahá’í world, is one which the present- butions to both theory and practice in > day generation of believers cannot the field that are inspired by the Bahá’í > obviously undertake, and which has to teachings. This concept has allowed > be gradually accomplished by Bahá’í Bahá’ís to become fully involved in > scholars and educationalists of the fu- hundreds of educational endeavors, > ture” (qtd. in Hornby 212). free from the pressure created by the > That the emergence of Bahá’í expectation that these efforts will, in a > education is a distant goal does not relatively short span of time, produce > mean, of course, that there is not the elements, principles, and curricula > a great deal of work to be done at of a comprehensive Bahá’í education. > present. A statement prepared at the But even with this evolutionary per- > Bahá’í World Centre in 1993 and ap- spective, clarity should be sought on > proved by the Universal House of Jus- what is to be achieved. What—we need > tice suggests that to ask—can reasonably be expected > from Bahá’í-inspired endeavors? How > the gradual development of can they help us advance toward the > contents and methods of Bahá’í realization of Bahá’í ideals? > Advancing in Bahá’í-inspired Education 61 > > To answer such questions, it is nec- hard job to get the average person to > essary to assess today’s educational do any deep thinking or even a little > theory and practice, analyze the un- meditation on the problems facing him > derlying assumptions, and understand and the world at large” (Directives 22). > the forces that determine the direc- Although much time has passed > tions in which the field of education since these statements were written, > moves. This is not the place to address one can hardly argue that today’s > such an enormous challenge, but an situation is any better. Contempo- > overall picture is apparent. In 1939, rary educational systems around the > Shoghi Effendi wrote: “Let us be on world seem just as impotent to nur- > our guard lest we measure too strictly ture mature minds. While the value > the Divine Plan with the standard of of the experience and the ideas gen- > men. I am not prepared to state that erated throughout the years is not > it agrees in principle or in method being questioned, there are too many > with the prevailing notions now up- thoughtful analyses of the shortcom- > permost in men’s minds, nor that it ings of current educational systems > should conform with those imperfect, and processes for anyone to deny that > precarious, and expedient measures the crisis of education has continued > feverishly resorted to by agitated hu- to deepen over the decades. > manity” (Bahá’í Administration 62). Cognizant of this profound crisis > In this same passage, he asks for an in education, we need to reflect on the > “uncompromising adherence to that Bahá’í community’s ability to advance > which we believe is the revealed and in new directions. The claim I wish to > express will of God, however perplex- make is that the ability to take signif- > ing it might first appear, however at icant strides in advancing Bahá’í-in- > variance with the shadowy views, the spired education does exist, but much > impotent doctrines, the crude theories, of it depends on our appreciation > the idle imaginings, the fashionable of the nature and magnitude of the > conceptions of a transient and trou- work—on how much we expect from > blous age” (62). ourselves and how willing we are to do > In the case of education, a letter the hard work required. > written on behalf of Shoghi Effendi A Bahá’í-inspired educational en- > indicates that people “tend to be very deavor could be defined simply as an > superficial in their thinking, and it effort carried out by a group of Bahá’ís > would seem as if the educational sys- and other like-minded individuals in- > tems in use are sorely lacking in ability spired by the vision and teachings of > to produce a mature mind in a person the Bahá’í Faith. As such, it strives > who has reached supposedly adult life! to incorporate Bahá’í principles in > All the outside influences that sur- the content and the approaches of > round the individual seem to have an its programs, particularly the prin- > intensely distracting effect, and it is a ciples of the oneness of humankind, > 62 The Journal of Bahá’í Studies 26.4 2016 > > of equality between men and women, Bahá’u’lláh’s Revelation is “the calling > and of the elimination of prejudice. It into being of a new race of men” (Ad- > inculcates a sense of world citizenship vent 17). “A race of men,” according to > and the virtues of an upright char- Bahá’u’lláh, “incomparable in charac- > acter. However, as far as educational ter, shall be raised up which, with the > practice per se is concerned, it simply feet of detachment, will tread under > tries to adhere to the latest educational all who are in heaven and on earth, and > theories according to the training that will cast the sleeve of holiness over all > the Bahá’ís involved have received at that hath been created from water and > any given time—behaviorism a few clay” (qtd. in Shoghi Effendi, Advent > decades ago, a combination of com- 32).What is rather obvious in this re- > putationalism and culturalism along gard is that no matter how far in the > with an emphasis on behavioral objec- future human beings of such extraor- > tives some time later, more recently a dinary powers and incomparable char- > curious mixture of constructivism and acter are to appear, their emergence > outcome-based curricula, and then will not be a sudden phenomenon. It > whatever may be coming next.2 cannot be that for the longest time, > Alternatively, we could be some- human beings behave more or less the > what more ambitious, and that is the same as they do today, and then all of > approach being proposed here. In that a sudden a new humanity comes into > case, we would value insights from es- being as if by magic. A process has > tablished theories and draw on them to be set in motion by which notable > when it is appropriate, but at the same changes in character and powers of a > time we would be engaged in a rigor- growing number of individuals will > ous search for educational content and take deeper and deeper root from gen- > methods that would progressively en- eration to generation. Education—the > dow each successive generation with concepts, methods, and content of > the characteristics of a human race which will have to systematically de- > entering the age of maturity. velop over time—will be a most signif- > Shoghi Effendi writes that the “su- icant component of this process. > preme and distinguishing function” of There are a number of questions > that present themselves the moment > 2 For a discussion of computationalism we place such weighty expectations on > and culturalism, see Jerome Bruner’s The Bahá’í-inspired education. Is what we > Culture of Education. For an incisive analysis know about education today, including > of the behavioral objectives model, see Joseph the knowledge contained in fields such > Dunne’s “Teaching and the Limits of Tech- as sociology of education, philosophy > nique: An Analysis of the Behavioural-Ob- of education, psychology, ethics, phi- > jectives Model.” And for an overview of con- losophy of mind, and neuroscience > structivism, see Denis C. Phillips and Jonas F. sufficient to enable us to educate souls > Soltis’s Perspectives on Learning. who will “cast the sleeve of holiness > Advancing in Bahá’í-inspired Education 63 > > over all that hath been created from has envisioned. And we need to refine > water and clay” (Bahá’u’lláh qtd. in these elements as we learn from expe- > Shoghi Effendi, Advent 32)? The an- rience, articulate insights, and make > swer is clearly no, far from it. conceptual advances. > The next question, then, is whether Everything we do in this complex > there is enough knowledge in these enterprise will present us with its own > fields to show us a way forward, at challenges; to meet them, we have to > least to enable us to take the first few organize and reorganize our process > steps in the desired direction. We can of action, reflection, study, and con- > give an affirmative response to this sultation. As we do so, we need to pay > second question, but in order to suc- special attention to the way we interact > ceed, we must follow the guidance with existing educational theories and > offered in the statement quoted at the practices. How should we approach > beginning of this presentation. We ideas, methods, and content of edu- > should look at Bahá’í-inspired efforts cational models when we profoundly > as components of a long-term process disagree with some of their underly- > of action and reflection in the light of ing assumptions? For example, we do > Bahá’u’lláh’s Revelation. We should not believe that the human mind is a > become well-versed in the theories supercomputer. Yet, there are aspects > and practices of education and those of the brain’s functioning that lend > fields closely associated with it. We themselves to its being treated as such. > should be engaged in a rigorous pro- The computationalism of the cog- > cess to generate new knowledge that nitive movement, then, does have in- > we can share openly. To advance in sights to offer us when we are seek- > this process, we should view theories ing to enhance certain aspects of the > and practices as sources of insight workings of the mind. We must be > that enrich our own experience. able, however, to select appropriate > At the same time, we should avoid aspects of computationalism to be > fads, not make unreasonable claims, be incorporated into a Bahá’í-inspired > humble, and cling scrupulously to the educational endeavor for specific pur- > highest standards of honesty and rec- poses, while avoiding the tendency to > titude of conduct. We need to search disregard a more holistic encounter > in the rapidly growing river of knowl- with the human mind—a tendency > edge flowing through the world for that robs the teaching-learning expe- > clues and indications that would assist rience of the richness it deserves. > us in solving the innumerable puzzles The same holds for culturalism, > we will find along the way. We need to use another example, which is the > to identify one by one the elements complement to computationalism. Ac- > of an educational process that will— cording to this perspective, education > incrementally, to be sure—help cul- should initiate the young into a culture, > tivate the kind of person Bahá’u’lláh helping them to become participants > 64 The Journal of Bahá’í Studies 26.4 2016 > > in processes that constantly negotiate, it is required to accommodate every > create, and recreate meaning. That view in the pursuit of a hazy notion of > culture plays a significant role in how inclusivity. Clearly, that which works > human beings develop from infancy is is not equivalent to that which does > an obvious fact with which no one can not; claims should be supported by > disagree. Yet, we believe that educa- evidence. But to examine evidence rig- > tional efforts should enable each gen- orously, it is necessary to reject emo- > eration of youth to contribute more tivism as a form of social interaction. > decisively than the previous one to Emotivism—the doctrine that our > the construction of a new culture and judgments about truth are no more > a new civilization. Insights from the- than expressions of preference, atti- > ories based on culturalism, therefore, tude, or feeling—has deeply penetrat- > are bound to be of some help to us. ed modern culture, and many strands > But no matter how much truth there of progressive education find affinity > is to the statement that knowledge is with its underlying premises. The > socially constructed, we cannot totally resulting “emotivist” self is moved > subscribe to constructivism and deny only by personal feelings and prefer- > the existence of a reality that is the ences. For such an individual, it is not > final arbiter determining the validity the choice between good and evil that > of the knowledge being constructed, matters, but the free rein given to self > or ignore the fact that this reality has to choose. Thus, rational arguments > both material and spiritual dimensions. contribute little to moral judgments; > To be able to meet all such chal- agreements are to be reached through > lenges, we will have to rely on a ro- the expression of feelings and the > bust framework for Bahá’í-inspired force they exert. In the eyes of the > education, which we are only begin- emotivist, the world is a meeting place > ning to elaborate. Working within of individuals, all exerting their own > this evolving framework, Bahá’í-in- will to accommodate their preferenc- > spired efforts should be able to avoid es, and a stage that presents a series > the extremes of both determinism of opportunities for their enjoyment > and radical constructivism and nur- and for the achievement of their own > ture individuals whose constructive satisfaction.3 This emotivist self is > powers of thought and action are not nurtured not only by mass media and > governed by vain imaginings but are advertising, but also by educational ap- > harmonized with reality, with the will proaches that reduce morality to per- > of God and His purpose for humanity. sonal preference. In these approach- > Gaining insights from and carefully es, divine purpose is at best ignored, > modifying elements of existing prac- and the existence of truth, moral or > tices on the way to discovering new > and more effective ones calls for scien- 3 For an analysis of emotivism, see > tific rigor. Science cannot advance if Alasdair MacIntyre’s After Virtue. > Advancing in Bahá’í-inspired Education 65 > > otherwise, outside the subjective self In our endeavor to advance Bahá’í-in- > is denied. How different is the emo- spired education, we find ourselves in > tivist self from the image the Bahá’í a delicate situation: we have to borrow > Writings give of the human potential: ideas, methods, and content from cur- > rent educational theories and practices > O my servant! and, at the same time, be constantly > Thou art even as a finely tempered on guard lest we overlook the adverse > sword concealed in the darkness effects that they can produce in the > of its sheath and its value hidden psyche of the human being. We can- > from the artificer’s knowledge. not afford to forget that the concepts, > Wherefore come forth from the categories, and principles that the field > sheath of self and desire that thy of education has so far generated will > worth may be made resplendent undergo fundamental transformation, > and manifest unto all the world. one to which we should contribute. > (Bahá’u’lláh, Hidden Words, Per- And we must find the courage to elab- > sian no. 72) orate concepts inspired by the Rev- > elation of Bahá’u’lláh that are being > O son of man! neglected today. > If thou lovest Me, turn away A brief examination of two con- > from thyself; and if thou seekest cepts, those of “understanding” and > My pleasure, regard not thine “spiritual qualities,” will help us appre- > own; that thou mayest die in Me ciate the enormity of the work before > and I may eternally live in thee. us as we try to advance in Bahá’í-in- > (Bahá’u’lláh, Hidden Words, Ara- spired education. Understanding has > bic no. 7) been a central theme in education and > philosophy, but it needs to be recast > This reference to emotivism is meant in light of Bahá’u’lláh’s Revelation. > only to illustrate the care with which The notion of spiritual qualities as a > we need to examine current education- category of the attributes of the hu- > al theories and practices. Emotivism, of man soul has often been neglected or > course, is just one of many doctrines lost in muddled narratives of virtues, > that stand in direct opposition to the which include culture-specific dispo- > kind of system of thought and practice sitions, social dexterities, and mental, > that will, in the fullness of time, give rise as well as physical, skills. There is > to those who, “incomparable in charac- much to be done to clarify the nature > ter, . . . with the feet of detachment, of these constituent elements of our > will tread under all who are in heaven being and how they are to be system- > and on earth, and will cast the sleeve of atically fostered. The concepts of un- > holiness over all that hath been created derstanding and spiritual qualities are > from water and clay” (Bahá’u’lláh qtd. intimately connected, and Bahá’ís are > in Shoghi Effendi, Advent 32). in a unique position to treat them at > 66 The Journal of Bahá’í Studies 26.4 2016 > > the appropriate level of depth both in of a single approach—whether be- > theory and in practice. havioral, cognitive, cultural, empirical, > Even a cursory survey of the Bahá’í or constructivist. As well, the process > Writings impresses on us that for hu- of understanding is conceptualized in > man beings to manifest the powers of light of an explicit or implicit notion > the human spirit such as justice, hum- of the subject of understanding—for > ble service, pure and goodly deeds, example, as a highly complex comput- > and love, both the individual and the er in computationalism, a negotiator > human race as a whole have to reach of values in culturalism, and so on. > new shores of understanding. To help For us, the process of understanding > humanity move toward this goal, ed- will have to correspond to the concep- > ucation is in need of a more accurate tion of the subject of understanding > depiction of the nature of under- evoked by Bahá’u’lláh’s vision of the > standing. This is necessary if educa- “new race of men.” Just as we can- > tors are to transcend the dichotomy not separate this process from either > between nature and nurture, between its object or its subject, it would be a > student-centered education and con- mistake to sharply separate the subject > tent-focused education, and between from the object of understanding. The > subjective and objective knowledge. It understanding of a specific set of con- > is time to free our thinking from the cepts both demands and contributes to > grip of the duality we have inherited the development of certain relevant > from Locke and Rousseau and from intellectual and spiritual qualities and > the reductionism of educational fads. attitudes. > To nurture understanding, we have Reality is one, and there is continu- > to deal with at least three interrelated ity between its physical, intellectual, > and inseparable entities: the “subject and spiritual dimensions. Concepts > of understanding,” the student who that help us understand this complex > possesses actual and latent intellec- reality are not isolated and self-con- > tual and moral attributes; the “objects tained, but closely intertwined and > of understanding,” items of varying intermingling. So, “understanding” in > degrees of complexity that are to be this respect cannot be circumscribed; > grasped and acted upon; and the “pro- there is a boundlessness to it, and nur- > cess of understanding,” the process turing it requires that we do not view > by which greater insight into reality it as a point of accomplishment— > and the way it is to be transformed whether in terms of theory or prac- > is gained. The methods by which the tice—but as an ongoing engagement > student is helped to advance in un- of the subject of understanding with > derstanding depend on that which is its objects. > to be understood; thus, the process of In a certain sense, understanding > understanding for different objects is a notion that defies all manner of > cannot be reduced to the application definition. It is not synonymous with > Advancing in Bahá’í-inspired Education 67 > > how the human mind sorts out and When we examine carefully passag- > processes information; it is not mere- es in which the word “understanding” > ly a culminating point at which one is employed in the Bahá’í Writings, > arrives once certain facts are assim- we see that it is not mentioned only in > ilated; it is not simply the conclusion the context of truths that we need to > reached after following one procedure apprehend, but that it is often used as > or another; nor is it reducible to sound, an adjective to describe the person, to > rational judgments based on one’s be- refer to an attribute of the soul. Thus, > liefs. Understanding differs from both understanding is intimately linked to > physical action—say, planting a tree— our state of being. Like spiritual qual- > and mental occupation—say, think- ities such as justice, love, generosity > ing about how to plant the tree. It is and truthfulness, it is a constituent > also distinct from the mental activity element of who we are. > involved in gathering and sorting in- Spiritual qualities are reflections > formation. All these contribute to un- of divine attributes in the mirror of > derstanding, especially when carried the human heart, and the development > out purposefully, but they do not make of these qualities defines the capacity > up the process in its entirety. As one of the human soul to set itself on its > advances in understanding, at least infinite journey toward God. Under- > in relation to substantive concepts, standing, too, is a crucial determining > there are significant moments of in- factor of this capacity. Here, then, ap- > sight and grasp of specific facts and pears a profound connection between > meanings, but the process is more like understanding and spiritual qualities, > moving forward along a path that, al- and in the context of Bahá’í-inspired > though marked by certain milestones, education, between fostering spiri- > by no means has a predetermined end.4 tual qualities and nurturing under- > According to this vision, in order standing. This would be an obvious > to nurture understanding, we need connection if we were to refer only > to appreciate that one advances in his to the understanding of concepts di- > or her understanding of reality with rectly associated with specific spiritual > the aid of God’s grace and bestowals. qualities—to understand, for example, > Understanding is, ultimately, a gift the notions of selfless giving, of for- > bestowed by God: “First and fore- giveness, and of sympathy in the de- > most among these favors, which the velopment of generosity as a spiritual > Almighty hath conferred upon man,” quality. But the claim being made here > states Bahá’u’lláh, “is the gift of un- is much greater. Bahá’í-inspired educa- > derstanding” (Gleanings 195). tional programs are being challenged > to engage simultaneously in fostering > 4 For a more extensive exploration of spiritual qualities and in nurturing > this theme see my book, Moral Empower- understanding of concepts belonging > ment: In Quest of a Pedagogy. not only to the spiritual realm, but also > 68 The Journal of Bahá’í Studies 26.4 2016 > > to the realms of the physical and so- actions, directing moral purpose to- > cial sciences, to literature and the arts, ward that which has permanence. > to history and political thought. This The comprehensive account of > is a call to scale the walls that tend to spiritual qualities to be elaborated over > separate education centered on the time should address their autonomous > material and social aspects of human character and offer insights into the > existence from education focused on a dynamics of interaction among them. > moral and spiritual life. It is a call for a Further, it should not lose sight of > level of integration that has not been their non-exhaustive, eternal nature, > achieved before. although it must explain evolutionary > To meet the challenge of such in- changes in their meanings as humani- > tegration, Bahá’í-inspired education ty advances from childhood to matu- > needs a rich account of spiritual qual- rity. Spiritual qualities are not bound > ities in a language sufficiently clear to to their expressions in finite contexts, > allow for the design and evaluation of no matter how much our capacity to > educational activity. This language manifest them expands. They exist on > must embrace an expanded rationality, a transcendent plane, vital structures > drawing on the discourses of religion, in that dimension of reality we call > science, the arts, and philosophy. In spiritual. > developing such a language, we need Ponder for a moment these words > to avoid relativism and moral equiva- of Bahá’u’lláh describing how one > lency. The language has to set a path day, in the Garden of Ridván, He > toward the higher ground but avoid “gazed on one of the Beauties of the > moralizing. There is a qualitative vari- Most Sublime Paradise, standing on a > ance between nobility and baseness pillar of light, and calling aloud say- > that should not be blurred. The de- ing: ‘O inmates of earth and heaven! > sired language must be able to express Behold ye My beauty, and My radi- > sensitivity to this contrast, motivating ance, and My revelation, and My ef- > us to aspire to lofty goals and to keep fulgence. By God, the True One! I am > away from unworthy pursuits. Trustworthiness and the revelation > Moreover, a language that is to thereof, and the beauty thereof. I will > serve as a vehicle for exploring spiri- recompense whosoever will cleave > tual qualities and for cultivating sus- unto Me, and recognize My rank and > ceptibility to the contrast between the station, and hold fast unto My hem. I > noble and the base must convey a vi- am the most great ornament of the > sion of human existence that extends people of Bahá, and the vesture of > beyond the requirements of day-to- glory unto all who are in the kingdom > day life. The understanding achieved of creation. I am the supreme instru- > with its aid should enhance the abil- ment for the prosperity of the world, > ity to distinguish between superficial and the horizon of assurance unto all > and lasting results of one’s words and beings’” (Tablets 38). > Advancing in Bahá’í-inspired Education 69 > > Although spiritual qualities are transform the relationships that shape > to express themselves in action, our it. Service changes selfish grumble to > account of them cannot be limited selfless joy in giving, greedy exploita- > to observable behavior. Yet, it is nec- tion to reciprocity and fairness, and > essary to have at least some qualita- arrogant knowing to a humble posture > tive measures of how we advance in of learning. Although it is manifested > their acquisition. This is where the through action, service is inseparable > concept of service takes center stage. from one’s state of being. It unites do- > Service refers to acts that are directed ing and being. At a most fundamental > by the twofold purpose of pursuing level, it is a requirement of what it > one’s own spiritual and intellectual is to be human: “That one indeed is a > growth and contributing to the civi- man who, today, dedicateth himself to > lization-building process, acts seeking the service of the entire human race” > the transformation of some aspect of (Bahá’u’lláh, Gleanings 250). > the essential relationships that define The argument presented so far may > human existence. In this connection, be summarized as follows: In order to > the image of a path is being increas- advance significantly in Bahá’í-inspired > ingly used in the Bahá’í community to education, we need to keep in mind > visualize effort and movement as well Bahá’u’lláh’s extraordinary vision of > as resilience in the face of difficul- the human being who will walk this > ties and the ability to turn stumbling earth in the fullness of time; and while > blocks into stepping stones. A path being respectful of accomplishments > of service invites participation, and in the field of education, we need to > participants advance along it at dif- remember that in its present state it is > ferent paces and strides. One does not incapable of cultivating such an indi- > walk the path alone; there is faith in vidual. Humbled by the realization of > the capacity of others and joy in their the magnitude of the work ahead, a > accomplishments. growing number of us, together with > In addition, the efficacy of service is other like-minded individuals, have to > not to be evaluated merely by the per- labor in diverse cultural and ecologi- > ceived success or failure of an enter- cal settings, identifying educational > prise; the extent to which understand- needs, developing elements of a co- > ing has advanced and the necessary herent pedagogy, and creating a series > spiritual qualities have been devel- of teaching-learning experiences in > oped is a more important factor to be which these elements are given prac- > considered. This is not an evaluation tical expression. Each group would > carried out by external observers, but see itself engaged in a systematic > by every single participant. Further, process that involves action—namely, > the reality of service is not confined carrying out educational activities and > to specific actions, for service infuses evaluating them—reflection on action, > the environment with the potency to consultation, and analysis of progress > 70 The Journal of Bahá’í Studies 26.4 2016 > > both conceptual and practical, lead- of Bahá’u’lláh’s Revelation is gained. > ing to repeated modification of ideas, The search for a proper conception of > methods, and materials. In this way, understanding and a corresponding > through a series of approximations, account of spiritual qualities is but > curricular elements would emerge one among the multitude of tasks to > that could be shared with others en- be addressed in the effort to advance > gaged in similar endeavors. What is Bahá’í-inspired education. > being suggested is that such a process, It seems reasonable at this point to > which is in fact already in place in sev- ask for some indication of the efficacy > eral settings throughout the world- of the approach being described here. > wide Bahá’í community, will advance Why should we be so confident that > the theory and practice of education adopting it will actually enable us to > as long as action is carried out with- advance in Bahá’í-inspired education? > in an evolving conceptual framework, There is clearly no decisive evidence > the knowledge being generated from to cite this early in the process. Yet the > various experiences is synthesized in impressive accomplishments of en- > a coherent manner, and models and deavors in the Bahá’í community that > theories are considered sources of have followed this approach is a source > insight and not truths to be adhered of confidence. The number of such > to at all costs. It is to be expected, of undertakings is not large, but wit- > course, that in the pursuit of the dis- nessing the transformation they have > tant goal of Bahá’í education, formi- achieved in a diversity of settings is > dable challenges will have to be met. reassuring. The Junior Youth Spiritual > The earlier discussion of emotivism Empowerment Program, now estab- > illustrates the kind of capacity that lished in thousands of clusters around > is needed if we are to identify and the world, is a clear example. > analyze the false doctrines that tend Many years ago, in Colombia, it > to invade educational theory and was noticed that the Bahá’í Faith was > practice. As is evident from the brief attracting large numbers of youth be- > mention of the cognitive and other tween the ages of twelve and fifteen. > movements, valuable insights can be They tended to form a very special > gained from various educational theo- kind of attachment to the Bahá’í Faith > ries, even when we disagree with some and its ideals. Over the years, through > of their basic assumptions. But our a systematic process of action and > interactions with existing theory and reflection on action, a program for > practice constitutes only one compo- the spiritual empowerment of junior > nent of our Bahá’í-inspired endeavors. youth was developed and implemented > Many fundamental ideas in education in an increasing number of regions. > have to be transformed and new ideas Reflection on the results made it clear > have to be elaborated as an ever-deep- that much of the literature on the > er understanding of the implications characteristics of individuals in this > Advancing in Bahá’í-inspired Education 71 > > age range was bound to specific cul- for example, that words do not float > tures and historical circumstances and around arbitrarily; the meaning of a > did not offer sufficient insight into the concept comes partly from the con- > reality of a human being during early nections it has with other concepts. > adolescence. These connections help us understand > It could be said that in the history the meaning of words, phrases, sen- > of the Heroic Age of the Bahá’í Dis- tences, and paragraphs. Some of the > pensation, the story of the life of one connections, such as the one between > stalwart youth, Rúhu’lláh Varqá, had the noun “chair” and the verb “to sit,” > already falsified predominant theories are obvious. > about this age group. A different de- But not all connections are so im- > scription of a junior youth gradually mediate. Bahá’í-inspired educational > emerged from action, reflection, study, endeavors can be guided by the wealth > and consultation and was recorded in of meaning enshrined in the Sacred > Book 5 of the curriculum developed Writings to discover and create con- > by the Ruhi Institute. The degree of nections among words and concepts > transformation of tens of thousands that go beyond the obvious and the > of youngsters who have benefited immediate. The objective would be to > from the program is a testimony to the open channels in the mind and heart > efficacy of its content and the spiritual of a young person that would gener- > and social concepts that underlie it. ate profound insights into reality and > Two sets of ideas that have contrib- the ways it can be transformed. Focus > uted to the accomplishments of the would be on the intimate relationship > program are worth mentioning. One between language structure and moral > addresses the relationship between the structure. The Human Temple, a text- > structure of language and the mind’s book inspired by Bahá’u’lláh’s Súriy-i- > moral structure, and the other deals Haykal,5 is a modest attempt to address > with the all-important question of such an objective in the program. For > spiritual perception. As to the first, re- instance, that which is closely asso- > peated reference in the Writings to the ciated in the language structure of a > influence of utterance confirms the junior youth with a verb as common as > vital role language plays in cultivating “to see” is assumed to have noteworthy > the moral as well as the intellectual effects on the moral structure govern- > powers of the individual. Language ing his or her thought and behavior. > structure is extremely complex and Thus the deliberate effort in that text > cannot be discussed in any depth here. to connect in a natural way the verb > Consideration of a few simple facts, “to see” with words such as “knowl- > however, leads to valuable insights edge,” “mind,” “observing,” “thinking,” > into the relationship between the way > words are organized in one’s mind and 5 See Bahá’u’lláh, The Summons of the > one’s moral structure. It is evident, Lord of Hosts. > 72 The Journal of Bahá’í Studies 26.4 2016 > > and “understanding”: seeing with the spiritual qualities tend to be divided: > light of the sun, seeing with the light we love with the heart, and we exer- > of knowledge, seeing with our mind, cise justice through the power of the > seeing friends not strangers, and mind. This rift between feelings and > thinking of unity. thoughts reduces our understanding > As to the question of spiritual of both and creates an artificial pic- > perception, at least two interrelated ture of the interacting faculties of > ideas need to be carefully examined. the human soul. We must realize that > The first idea is that the enhancement sentiments such as love and respect, > of spiritual perception requires the which transcend the self, are vitalized > removal of veils covering the inner by appropriate thoughts, just as noble > eye: the veils of passion and desire; thoughts are empowered by appropri- > of covetousness, greed, and envy; of ate self-transcending emotions such as > vain imagining and idle fancy; and of passion for truth, yearning for justice, > egotism. The challenge before us is and attraction to beauty. > not just the suppression of inordinate In refusing to make an artificially > passions and desires, curbing greed sharp distinction between thoughts > and envy and restricting the operation and sentiments, we acknowledge that > of the ego in order to promote civility. there is a spiritual as well as an in- > We would not be mistaken in assuming tellectual dimension to perception in > that the human being Bahá’u’lláh envi- which both thinking and feeling take > sions walking this earth in the future part. In this respect, it is noteworthy > will have succeeded in burning away how even a small effort to cultivate the > these veils. Bahá’í-inspired education, perception of forces that emanate in > then, must enable the individual to the realm of the spirit, such as divine > rend asunder the veils that cover the confirmation and hope, and to set aside > inner eye. the duality between heart and mind in > The second idea is that the en- treating a theme such as excellence > hancement of spiritual perception has appealed to so many junior youth > requires setting aside the duality be- and has exerted such a transformative > tween mind and heart. Some schools influence on their lives. > of thought believe that emotions and The intention of this reference to > sentiments hinder the operation of some of the ideas that have helped > rational thinking. Others recommend define the Junior Youth Spiritual Em- > suspending reason and objectivity so powerment Program is to illustrate > that emotions such as care and sym- how we can make incremental advanc- > pathy can manifest themselves.6 Even es in Bahá’í-inspired education. The > assertion being made is that modest > 6 See, for example, Nel Noddings’s achievements of this nature will ac- > Caring: A Feminine Approach to Ethics and cumulate and lead to significant prog- > Moral Education. ress. What is required is for more and > Advancing in Bahá’í-inspired Education 73 > > more of us to fix our eyes on the vision of the human being and the future > civilization revealed by Bahá’u’lláh, to gain a more profound understanding of > the attributes of that human being, and, through a systematic process of action, > reflection, study, and consultation, move toward the goal of Bahá’í education. In > this endeavor, we should not attach ourselves to fashionable educational models. > We should create a culture that does not favor fads or the dominance of technique > over substance. We must do our best to integrate spiritual insights gained from > the study of the Bahá’í teachings and from our experience in applying them to > the life of humanity with knowledge generated through painstaking scientific > research. > > WORKS CITED > > Bahá’u’lláh. The Hidden Words of Bahá’u’lláh. Translated by Shoghi Effendi. US > Bahá’í Publishing Trust, 1985. > ———. Gleanings from the Writings of Bahá’u’lláh. US Bahá’í Publishing Trust, 1990. > ———. Súriy-i-Haykal. The Summons of the Lord of Hosts: Tablets of Bahá’u’lláh. > Bahá’í World Centre, 2002. > ———. Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas. US Bahá’í Publish- > ing Trust, 1988. > Bruner, Jerome. The Culture of Education. Harvard UP, 1993. > Dunne, Joseph. “Teaching and the Limits of Technique: An Analysis of the Be- > havioural-Objectives Model.” The Irish Journal of Education, vol. 22, no. > 2, pp. 66–90. > Farid-Arbab, Sona. Moral Empowerment: In Quest of a Pedagogy. Bahá’í Publishing, > 2016. > Hornby, Helen Bassett, editor. Lights of Guidance. India Bahá’í Publishing Trust, > 2001. > The Human Temple. DL Publicaciones, 2012. > MacIntyre, Alasdair. After Virtue. U of Notre Dame P, 1981. > Noddings, Nel. Caring: A Feminine Approach to Ethics and Moral Education. U of > California P, 2003. > Office of Social and Economic Development. Bahá’í Social And Economic > Development: Prospects for the Future. Bahá’í World Centre, 1993. > Phillips, Denis C., and Jonas F. Soltis. Perspectives on Learning. 5th ed., Teachers > College P, 2009. > Shoghi Effendi. The Advent of Divine Justice. US Bahá’í Publishing Trust, 1971. > ———. Bahá’í Administration. US Bahá’í Publishing Trust, 1974. > ———. Directives from the Guardian. US Bahá’í Publishing Trust, 1994. > > — *Advancing in Baha'i-inspired Education (Used by permission of the curator)*