Advancing in Baha'i-inspired Education

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

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