On Purity

The second of the three spiritual prerequisites for the success of all Bahá’í undertakings is that “of a chaste and holy life”, "with its implications of modesty, purity, temperance, decency, and clean-mindedness".  We are summoned to a life unsullied "by the indecencies, the vices, the false standards, which an inherently deficient moral code tolerates, perpetuates, and fosters,” [Shoghi Effendi, Advent of Divine Justice, p. 31].

There is one level of understanding this requirement that is addressed primarily to the individual. No amount of social policies and societal restraints can equal the decisions and actions of individuals. If the individual is unconvinced, or gives in to temptation, then no amount of exhortations will have much effect. In this sense then we are all responsible for our own conditions.

We should adhere to purity in all its forms. By purity we strip away the mud that is clinging to us and become our true selves, pure and simple. Pure hands do not steal or cheat; pure tongues do not utter unseemly words, or tell untruths or lies; pure lives do not engage in sexual activity outside the sanctified fortress of marriage; pure minds do not engage in fanciful day-dreams; pure eyes do not see indecent exposures, inappropriate images, or pornography; pure people dress modestly; pure habits avoid sexual vices and false standards; pure conduct avoids dishonesty, unfair dealings, bribery, tyranny or oppression; pure intensions manifest themselves in pure actions, and in taking full responsibility after unintentional mishaps.

While the actual practical implications of these principles may differ from society to society, there is a growing body of research to suggest that there are many universal norms and principles. We do not subscribe to moral relativism.

But beyond appeals to the individuals, there are things that we can do, in our families, communities, and the society, to promote and foster purity.

In older times, say in a small community setting such as in a village, certain social inhibitions and pressures would act as restraints, and as a system of reward and punishment, to regulate people’s desires and appetites for instant gratification. Much of these restraints have evaporated in the social convulsions that have characterized what is ironically called modernization.  In fullness of time a New World Order will have other mechanisms in place to allow for all people to contribute to and benefit from global prosperity. But in this age of transition there are certain pernicious forces at work that influence the mind and hart of young people. And these are aggravated by a relentless media, in pursuit of corporate profits. We need to take collective action to minimize the effects of these forces on our families and communities.

As children grow up to become junior youth and then youth they are very perceptive. If the parents preach purity, but pursue a different agenda, these young minds are bright enough to detect the contradictions. It almost always comes to a choice between materialistic worldview and spiritual perception. Admiration for power, adoration of status, love of luxuries, attachment to frivolous pursuits, glorification of violence, and obsession with self-gratification are among the manifestations of a materialistic worldview. Can you formulate the opposite phrases that articulate spiritual perception?

The best method for a young person to demonstrate purity is not merely to avoid pollution of impurity, but to actively pursue an agenda that renounces materialism. A very good example of this is when a young person moves to a receptive neighborhood in his cluster, in the spirit of pioneering, and takes up the challenge of building a community using the methods and instruments of the training institute, building capacity in the inhabitants of that neighborhood, multiplying the core activities, and rising above the trivial considerations and pursuits of an ephemeral world. And if the parents do not emulate this heroic action, if they do not wholeheartedly, and financially, support it, then how can they believe that they have done all that is possible for the fostering of purity?

In study of this, the 33^rd paragraph of the 28 December 2010 letter of the Universal House of Justice, the following questions come to mind.

1. What are the forces at work on the hearts and minds of the young?
2. To what extent are exhortations to remain pure and chaste effective?
3. Isolation and despair, from which so many suffer, are products of what sort of an environment?
4. What does an all-pervasive materialism have to do with impurity?
5. What are the powers that flow through pure channels?

Baha’u’llah wrote: “O ye My loved ones! Suffer not the hem of My sacred vesture to be smirched and mired with the things of this world, and follow not the promptings of your evil and corrupt desires… O ye the beloved of the one true God! Pass beyond the narrow retreats of your evil and corrupt desires, and advance into the vast immensity of the realm of God, and abide ye in the meads of sanctity and of detachment, that the fragrance of your deeds may lead the whole of mankind to the ocean of God’s unfading glory.” [Baha'u'llah, quoted in the Advent of Divine Justice, p. 32]

On Justice

The letter of 28 December 2010 of the Universal House of Justice identifies three “spiritual prerequisites for the success of all Baha'i undertakings”, and paragraph 32 of this message deals with the first of these prerequisites, namely a “rectitude of conduct.” We may imagine that this is only a quality of individuals in their personal dealings with others, not very different from a vague and pious – and often unsuccessful – call for personal morality. But in the original source of this idea, Shoghi Effendi in the Advent of Divine Justice, makes it clear that this is altogether a different concept described as “a high sense of moral rectitude in their social and administrative activities.” We will explore this concept a little more in this posting.

So what is meant by a rectitude of conduct in this context? Firstly it is “an abiding sense of undeviating justice, unobscured by the demoralizing influences which a corruption-ridden political life so strikingly manifests”. “This rectitude of conduct, with its implications of justice, equity, truthfulness, honesty, fair-mindedness, reliability, and trustworthiness, must distinguish every phase of the life of the Bahá’í community.” [Shoghi Effendi, Advent of Divine Justice, p.23]

At the individual level justice is a faculty of human soul that enables each person to distinguish between truth and falsehood. At the social level justice is a principle that demands to be present in every consideration. It is a compass that helps all collective decision making to build unity.

Of course everyone must be just, both personally and collectively. But this appeal is in particular about the institutions using the principles of justice to arrive at collective decisions that everyone would be happy to follow. How will this principle apply to the work of the new institutions of the Faith, namely the cluster agencies of training institute coordinators, and the Area Teaching Committee?

The cluster agencies follow a pattern of consultation, action and reflection. If the proper principles of consultation are applied, it will lead to unity of thought, and the resulting decisions are seen as transparently fair by everyone. Only those who are actually arising for service will contribute to such a consultation. No one will come with a set of preconceived ideas and theoretical consideration, expecting that someone else will implement what he or she is recommending.

There is a relationship between unity and justice. The purpose of justice is to bring about unity. Justice is essential in a decision-making process that seeks to build unity. This is the opposite of when one group attempts to impose a set of ideas on others through contentious negotiation. Justice can curb tendencies towards manipulation and partisanship. This is a significant subject, and two good references that contain much explanation and analysis are Shoghi Effendi, Advent of Divine Justice, pp. 23 – 29, and Bahá’í International Community, The Prosperity of Humankind, pp. 18-21.

In the study of this paragraph the following questions are suggested:

1. Why this spiritual prerequisite of rectitude of conduct particularly addressed to elected representatives of the community? 
2. In what sense is the present day society a strangely disordered world?
3. What are the evidences that political life everywhere has continued to deteriorate at an alarming rate in the intervening years?
4. What is the list of institutions that will need to particularly implement this standard?

Baha’u’llah wrote: “The companions of God are, in this day, the lump that must leaven the peoples of the world. They must show forth such trustworthiness, such truthfulness and perseverance, such deeds and character that all mankind may profit by their example.” “I swear by Him Who is the Most Great Ocean! Within the very breath of such souls as are pure and sanctified far-reaching potentialities are hidden. So great are these potentialities that they exercise their influence upon all created things.”

Three Spiritual Prerequisites

Many years ago as I was reading and studying the Writings of Baha’u’llah, I came across a beautiful passage which I then memorized. At this time I cannot find an authorized version of its translation into English, so I will just share the jist of what I have memorized. In this passage Baha’u’llah essentially indicates that two things have always been acceptable in the sight of God: tears that are shed for fear of God, and drops of one’s blood that are shed in the path of God. He then goes on to say that since this second matter has been forbidden, a third has taken its place, and that is devoting ones life in the path of recognition of God, to get to know Him and to make Him known. If any of the readers of this blog are familiar with this passage, or can locate it in authorized translations, I would appreciate hearing from them.

Now I learn two things from the above passage. The first is that the reference to tears and blood may symbolize being and doing. When we transform our inner being and bring it to conform with the will of God we achieve a state of being that represents expanded consciousness, and a sense of purity. This is the “being” part. And when we arise to serve humanity, to help transform the society, and we are so steadfast that we can withstand any external pressure to the point of giving our lives for it, then this is the ultimate in “doing”.

The second thing that I learn from the above passage is that the requirement of service to humanity can change from time to time, and perhaps even from region to region, depending on the requirement of the historical moment. Early in the time of the Bab service would lead to great difficulties and even accepting martyrdom. Later in the latter part of the ministry of Baha’u’llah there was a greater acceptance of the Faith and this requirement was transformed to the requirement of devoting of one’s life to the recognition of God. In a similar way the teaching work was initially on the home front, and later the greatest service was to arise for pioneering in far off lands. Now that the Faith is so well established throughout the planet, the new requirement is of building of spiritual communities in our own neighborhoods and clusters.

Paragraph 31 of the letter of 28 December 2010 of the Universal House of Justice is the start of a new section in this message, and it addresses the question of spiritual prerequisites for the success of all Bahá’í undertakings. Study of this paragraph reminds me of that statement that I referred to above, and it occurs to me to be about "being". Unless we as individuals make an effort to continually advance in acquiring these spiritual qualities we cannot effectively contribute to the transformation of the society. These are the twofold moral purposes and they are intimately linked to one another. 

In study of this paragraph the following questions are suggested:

1. What are the three duties of the Counsellors and their Auxiliaries?
2. When did the Guardian write the Advent of Divine Justice?
3. What was the occasion that prompted the Guardian to write this letter?
4. How is this letter characterized by the House of Justice?
5. What are the three spiritual prerequisites of all Bahá’í undertakings?
6. What are the implications of the observations in this Book for the global effort of the Bahá’í community today?

Shoghi Effendi, the Guardian of the Bahá’í Faith, wrote that “The glowing tributes, so repeatedly and deservedly paid to the capacity, the spirit, the conduct, and the high rank, of the American believers, both individually and as an organic community, must, under no circumstances, be confounded with the characteristics and nature of the people from which God has raised them up. A sharp distinction between that community and that people must be made, and resolutely and fearlessly upheld, if we wish to give due recognition to the transmuting power of the Faith of Bahá’u’lláh, in its impact on the lives and standards of those who have chosen to enlist under His banner. Otherwise, the supreme and distinguishing function of His Revelation, which is none other than the calling into being of a new race of men, will remain wholly unrecognized and completely obscured.”

Qualified Authority

Our study of the Letter of 28 December 2010 from the Universal House of Justice has brought us to paragraph 30. There is so much that can be said about this paragraph, and so much that can be learned from its study.

It begins by reminding us that individual Baha’is do not seek to serve on the institutions of the Faith. Of course there is no campaigning in Bahá’í elections. No one is running for anything. In fact if the electorate senses that someone - who is never campaigning - nonetheless really wants to be elected, then this attitude and posture would often be interpreted to mean that he or she is not sufficiently detached from pomp or glory on this mortal plane. This is one sure way of not being considered for service on institutions. Also those whose duty is to appoint others to various tasks of service often keep this posture of genuine humility and detachment in mind before making any appointments. But all this does not mean that those who are called for service, for a period of time, are not invested with a singular honor. After all it is a duty, a responsibility, and a tremendous privilege to be a part of a “structure designed to be a channel through which the spirit of the Cause flows.”

The rank and file of the believers are called upon to engage in a set of activities, inspired by their study of the Word of God, that sets them on a path of learning about community building in their neighborhoods. This path includes participation in study circles, learning to engage in meaningful conversations, finding new friends based on shared understanding, and walking a path of service with them. Members of institutions are not exempt from these requirements. And they should not operate on the periphery of this learning process. Just because someone has been elected to an Assembly – Local or National – does not imply that they themselves do not need to be personally engaged in these core activities. And indeed the vast majority of such friends are intimately engaged in the process of implementation of the Plan.

When a person is not serving on one of the institutions, such a person has greater freedom in expressing their personal understanding, according to their own likes and dislikes. But when the same person is now elected to serve on a Spiritual Assembly it is natural that they would want to align their own thinking with and echo the guidance of the Universal House of Justice, lest inadvertently they steer “the community in whatever direction personal preferences dictate.”    

Bahá’í institutions are not without “authority to guide the friends”. But this authority is exercised with an overarching qualification. The whole notion of power and influence is conceptualized in a new light in Bahá’í Writings. Perhaps one way to explain this is by using the concept of service-leadership. Those who are in a position to lead the community, see themselves as serving the community, in an atmosphere of loving fellowship. This concept is so foreign to the current practices in the wider society that it may be difficult to appreciate it. Bahá’í institutions do “exert moral, spiritual and intellectual influence on the lives of individuals and communities”, but they do so within an “ethos of loving service” which “pervades Bahá’í institutional identity.” 

In the study of this paragraph the following questions are suggested:

1.  What is the proper attitude of an individual towards service on institutions?
2.  What are some of the qualities and characteristics that members of institutions must strive for?
3.  Why the members of institutions cannot operate on the periphery of the learning process?
4.  What is the spiritual significance of this form of exercise of authority?

We have no better example of servant-leader than Abd’u’l-Baha. He lived a life of utter sacrifice in service of humanity. And this month is the centenary of his visit to London. You can read about His journeys to the West here. And you can read the full text of his first public talk delivered in London here.

There is something very spiritual about proper attitudes towards service on institutions. Whereas the wider community may think of such membership as gaining access to a position of influence, in fact it calls for greater sacrifice of oneself. Sacrifice of ones own likes and dislikes, and sacrifice of ones own ideas and thoughts. Abd’u’l-Baha explains this sort of sacrifice by using the analogy of an iron placed in fire. He says: “when a lump of iron is cast into the forge, its ferrous qualities of blackness, coldness and solidity, which symbolize the attributes of the human world, are concealed and disappear, while the fire's distinctive qualities of redness, heat and fluidity, which symbolize the virtues of the Kingdom, become visibly apparent in it." 

And we are called not only to sacrifice ourselves, but also to rejoice in such a sacrifice. This then is the true quality for which all members of institutions strive.  “Ye must in this matter--that is, the serving of humankind--lay down your very lives, and as ye yield yourselves, rejoice.”

In the Context of an Organic Process

Bahá’í institutions operate at many levels. These include local, cluster, regional, national, continental and global. The development of these institutions takes place within the broader context of the process of growth. It is only natural that some of these institutions are more directly concerned with the elements of growth than others. For instance institutions operating at the level of the cluster are almost entirely concerned with processes of growth. While local or national Assemblies will naturally also have duties related to properties, funds, or protection concerns. But while the Assemblies certainly will need to acquire greater capacity to address a multitude of questions, it is equally important that they understand and relate to the processes of growth. We have previously observed that such familiarity cannot be merely at the theoretical level, but must include personal involvement of the Assembly members in the activities, reflections on activities and consultation and planning for cycles of development in neighborhoods.

Maybe we can use an example to illustrate the point. At this time I can only think of a somewhat artificial example, but I hope that my intention becomes clear.

Imagine that we have a few people who are trying to work together and grow some tomato plants. Let us imagine that tomatoes were highly valuable and their society would attach a great deal of importance, honor and respect for any one who could successfully grow tomatoes. Maybe this task was so important that the people in this village had conducted an election, and had elected these few people to be responsible for planting and growing these tomatoes. Now also imagine that these folks know nothing about seeds, nutrients, soil composition, watering, pruning or any other aspect of gardening. Such a lack of practical knowledge, or an absence of a conceptual framework, does not by itself inhibit these people, and they will proceed to formulate their ideas. Each one of these appointed or elected officials begins to make certain proposals and develops plans and schemes for doing their work. They also consult about their work to make collective decisions. But since they do not know very much about the principles of gardening, other factors begin to influence their thinking. Perhaps the social dynamics including competition, popularity, the distinctions among the members, the consideration of whose ideas should be followed, and a host of other questions related to the Old World Order concepts of power and influence become the dominant issues among them.

We can easily see that in the above scenario lack of knowledge about the dynamics of gardening has been combined with secondary and irrelevant considerations related to seeking ascendency over one another, and has completely obscured the real issues. Knowledge has been set aside, and completely overshadowed by biases, prejudices, and narrow-mindedness of the participants in the decision making process.

This condition can be resolved if one person arrives, who is familiar with the chemistry and organic nature of gardening, who has some skills of dealing with tomato plants, and who in a complete posture of humble service sets about to learn about the present conditions of the soil and the climate, and in a modest way begins to try to carry out the necessary tasks. Now knowledge about the natural forces which govern the organic growth of this little garden take precedence over all the interactions among the workers. The nature of the questions change from who should make decisions. The focus becomes the task at hand, and not the personalities involved. It is a high mark of the maturity of the institutions that they have now come to this level of understanding.

Paragraph 29 of the message of 28 December 2010 from the Universal House of Justice expresses the hope that the friends who serve on various institutions carry out their tasks in the context of the organic process of growth. This then represents a new stage in the development of these institutions. The focus moves away from the personalities and is focused on the process of growth.

The study of this paragraph suggests the following questions:

1.     What is the context within which institutions of community administration should develop?

2.     Why is growth referred to as an organic process?

3.     What are some of the privileges of those who serve in various institutional capacity?

4.     What are some of the boundaries implied by these privileges?
 

Abdu’l-Baha wrote “O ye loved ones of God! In this, the Bahá’í dispensation, God’s Cause is spirit unalloyed. His Cause belongeth not to the material world. It cometh neither for strife nor war, nor for acts of mischief or of shame; it is neither for quarrelling with other Faiths, nor for conflicts with the nations. Its only army is the love of God, its only joy the clear wine of His knowledge, its only battle the expounding of the Truth; its one crusade is against the insistent self, the evil promptings of the human heart. Its victory is to submit and yield, and to be selfless is its everlasting glory. In brief, it is spirit upon spirit.” [Selections from the Writings of Abdu’l-Baha, pp. 257]

Service on Institutions

Paragraph 28 of the letter of 28 December 2010 of the Universal House of Justice begins a new section dealing with service on Bahá’í institutions. Because of its importance, here is the full text of this paragraph.

“In setting out for you in these pages developments we are eager to see in the administrative work of the Faith during the next Five Year Plan, we are reminded of the repeated warnings raised by the Guardian in this regard.  "Let us take heed lest in our great concern for the perfection of the administrative machinery of the Cause," he stated, "we lose sight of the Divine Purpose for which it has been created."  The Baha'i administrative machinery, he reiterated again and again, "is to be regarded as a means, and not an end in itself".  It is intended, he made clear, "to serve a twofold purpose".  On the one hand, "it should aim at a steady and gradual expansion" of the Cause "along lines that are at once broad, sound and universal."  On the other, "it should ensure the internal consolidation of the work already achieved."  And he went on to explain:  "It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the coordination of activities among the divers elements that constitute the Baha'i community."”

In many societies there is a tension between the individuals and social institutions. In particular institutions of governance in Western societies are seen as necessary evils for the maintenance of order. A libertarian argument goes something like this: legislative institutions, such the senate and the house of representatives, at state or federal levels, draw up and pass laws and regulations. These are enforced by executive institutions, including regulatory agencies, and coercive elements including the police, and correctional facilities. Year after year, as long as we have legislators, they will have to legislate. The total number and complexity of laws continues to increase. This will necessitate others to enforce these laws. Therefore even if the total size of the population remains stable, there is a tendency for the size of the government to grow. In an adversarial system the need for more and more lawyers then grows, unlike the number of educators or health providers.

This line of reasoning has lead many people to formulate a principle to reduce the size of the government, believing that governments are of little productive use and that they do not generate wealth. While these governments tax the working population and distribute wealth, and perhaps even bring a measure of social justice for the more unfortunate among us, they do not stimulate innovation or productivity. These are believed to come from what is termed market forces. But it is left to our imagination as what these forces are, if they are real or positive, and if society can be left at their mercy. While we can accept that many people do act in self-interested ways, and these actions will have aggregate effects, I want to suggest that it is misleading to believe in such “forces” as though they were some mystical or spiritual forces that exist and can influence social dynamics.

Institutions of governance exercise a certain authority and the people who operate in these institutions hold a certain power by virtue of the office that they occupy.  To reduce the abuse of power in the current society we have the ingenious arrangement of balance of powers. Such an arrangement is necessary in a society where there is little or no spiritual education about exercise of power.

The Bahá’í community is deliberately hoping to construct a different model. To begin with the Bahá’í electoral process is designed to promote the election of those members who are deemed to be least egotistical and most service-oriented in the eyes of the members of the Bahá’í community themselves. Then, once elected, there is great emphasis on the members viewing their service in a humble light. Service on the institutions is to be regarded as a means and not an end in itself. Therefore the whole discourse of power does not enter the conception of the duties and functions of the members of Assemblies.

If institutions are the means, then what are the ends? As we reflect on this question we note that there is a reference to “dynamic forces latent in the Faith”. These are mystical, and other-worldly, but very real and positive forces. These forces tap the roots of motivation. Such forces have been the driving energy behind many great accomplishments, both individually and collectively. What a contrast between these real forces, and the illusory forces of a self-centered market place!

In study of this paragraph the following questions come to mind:

1. What does it mean to say that administration of community affairs is not to be regarded as an end in itself?
2. The administration of community affairs should be regarded as a means to what ends?
3.  Why such a warning might be necessary?
4.  What are the twofold purposes of community administration?
5.  What should be the impact of administrative machinery on the lives and conduct of the people?
6.  What then are the salient differences between a rule-bound bureaucracy and a mature administrative machinery?

Baha'u'llah wrote: "Thy day of service is now come. Countless Tablets bear the testimony of the bounties vouchsafed unto thee... Thou must show forth that which will ensure the peace and the well-being of the miserable and the downtrodden. Gird up the loins of thine endeavour, that perchance thou mayest release the captive from his chains, and enable him to attain unto true liberty."

Urban Spiritual Assemblies

In its letter of 28 December 2010 the Universal House of Justice dedicates one paragraph, number 27, to the development of Local Spiritual Assemblies in urban settings. The previous 8 paragraphs describe in some detail the trajectory followed by a Spiritual Assembly situated in a village, from its formation to consultation on some aspect of growth, and on to higher levels of functioning. At the risk of over-simplification here is a bird’s eye view of these previous 8 paragraphs.

• Para. 19 – Consider first Local Assemblies in rural clusters with large-scale growth.
• Para. 20 – Newly formed Assemblies in villages also develop with capacity building.
• Para. 21 – Village Assembly should consult on some aspects of growth and support the process.
• Para. 22 – Assembly to promote and protect the process of growth with a sense of responsibility that encompasses the entire village.
• Para. 23 – Assembly to use resources wisely and nurture a spiritual environment to mobilize large numbers to service.
• Para. 24 – Assembly to make sure that social action emerges only in coherence with the elements of the Plan.
• Para. 25 – Assembly to raise consciousness and advance discourses locally.
• Para. 26 – Increasingly Local Spiritual Assemblies in villages will show their capacity.

Urban Assemblies must follow this same path. This includes most of the Assemblies in the West, as well as those in major cities throughout the world.

That so much emphasis was put on the development of Assemblies in villages speaks of the confidence and trust in the emergence of these institutions in village settings. That urban Assemblies must follow the same path indicates that we do not follow some “trickle-down” arrangement, and many urban Assemblies may learn from the dynamic example of their sister institutions in villages of the world.

In the past, much of the concern of Spiritual Assemblies were the inner workings of the Bahá’í community itself, large or small.  The picture that now emerges is the intense concern of the Assembly with promoting those activities that will benefit the entire village.

In the past what was at the center of the community life, and what might have been at the periphery? Certainly the Feast, the Fund and electoral process were at the center. These separated those who were enrolled and those who were not. They would identify us. Now at the core of Bahá’í life there are those activities – aptly called core activities – that are open to all, and which operate by connecting the heart to the Word of God. The major concern of an Assembly is to help the believers initiate, then sustain, such activities at the core of our social and spiritual collective existence with significant participation by many of those in the village who may not be Baha'is.

So how can an Assembly in a city accomplish this task? Increasingly the Assemblies are learning to divide their cities into neighborhoods, and treat each neighborhood as a separate village. Once the community comes to understand the logic of this decentralization, they will naturally begin to implement the core activities, as well as the Holy Days, and other functions in their own neighborhood, embracing a large number of their own neighbors in all its spiritual activities.

If you live in a city of some half a million people, and if we assume that a typical neighborhood is about ten thousand people or so, then you will have about 50 neighborhoods in your city. If only a fraction of these can have only a handful of core activities at this time, what are we looking at? Of course in practice there are many other considerations, but this simple calculation indicates the vast potential that is yet to be realized.

So here are a few questions to help in the study of this paragraph:

1. What are the differences between rural and urban communities?
2. What are social spaces, and how can we find them?
3. Can you make a tentative list of social spaces in your neighborhood? Can you now describe their receptivity and openness to hear about any wisdom enshrined in the teachings?
4. Can you try to now list those human resources, living in your neighborhood, who may have some access to these social spaces?
5. What are some of the social political and cultural institutions in your neighborhood, or in your city?

Shoghi Effendi wrote: “The American nation… stands, indeed, from whichever angle one observes its immediate fortunes, in grave peril. The woes and tribulations which threaten it are partly avoidable, but mostly inevitable and God-sent, for by reason of them a government and people clinging tenaciously to the obsolescent doctrine of absolute sovereignty and upholding a political system, manifestly at variance with the needs of a world already contracted into a neighborhood and crying out for unity, will find itself purged of its anachronistic conceptions, and prepared to play a preponderating role...in the unification of mankind." [Soghi Effendi, Citadel of Faith, p.127] 
 
As we build models of a united community in a neighborhood, the Local Spiritual Assemblies will build a model of governance that is coherent with the conception of a spiritual community.