A growing maturity

In this series of blog posts we have been studying and reflecting on the guidance provided by the Universal House of Justice in its letter of 28 December 2010 addressed to the members of the five Continental Boards of Counsellors who were assembled on that day in Haifa for five days of deliberations on the course pursued by the Bahá’í community, worldwide, in its efforts to build a model for a future world civilization that progresses continuously and achieves a balance on both the material and spiritual aspects of our lives. The pace of this study has generally been about one per week, on the average, with some exceptions, but I have tried to post about 4 per month. Therefore for the month of June we study the four paragraphs of 21 to 24. The theme of these paragraphs is raising institutional capacity at the local level, and in this particular post we will focus on paragraph 24.

Throughout the decades of the second half of the twentieth century an increasing number of Baha’is responded to the call for homefront or international pioneering. Many of those who arrived in far flung pioneering posts taught the Faith as best as they could, trying to keep expansion and consolidation in balance while at the same time exerting effort to win the goals that were set at the outset of each plan. Some of these goals had to do with increasing the number of localities where Baha’is resided, and other goals were related to the objective of forming Spiritual Assemblies in an increasing number of villages. Yet other goals such as the building of Bahá’í centers or translation and publication of literature dealt with consolidation of the emerging communities. Great victories were won on all of these fronts.

Initially the visiting teachers had to assist with the electoral process of the newly formed Assemblies. Then there were various training classes and the use of traveling teachers to help the new friends appreciate the importance of performing the electoral process in a timely manner. Some even thought that we should “form now and function later”. This effort, valiant and heroic as it was, represented only our initial understanding of the complex dynamics of capacity building.

A few of the pioneers were astonished why the new friends would not, on their own, perform these routine administrative tasks. One may have heard an expression of surprise that after we have “told them” and even “showed them” how elections, meetings and minute keeping should be done still these were not done. This stood at great contrast against the devotion, utter self-sacrifice, a strong sense of commitment and identity, and many acts of service performed by these same new friends. When I would visit a remote home in a village, the residents would welcome me with open arms, gather together in large numbers, possibly slaughter their only remaining chicken in their yard to cook a befitting meal for me, as we would pray and sing together in great adoration of Baha’u’llah, the Blessed Beauty. They had, and still have, such a strong attraction to beauty of all things spiritual.

Reflection on these experiences then compels us to realize that raising capacity of villagers, indeed of anyone, to engage in formal institutional activity is not a simple task, and development is not something that we can simply "tell them" or “show them”. There is a long and methodic process for raising capacity, which requires careful attention and concerted effort. This lesson is not only relevant to the process of community building modeled by the Bahá’í community, but it has wide ramifications for other like-minded persons and organizations, including non-profit organizations and civil society groups intent on raising the capacity of people and institutions everywhere.

In study of paragraph 24 the following questions can be considered:

 

1 – Once a community grows in size and capacity, the friends will be drawn further into the life of society. Can you locate the paragraph in the Ridvan 2008 that explains this development in some detail?

2 – What have we learned from the systematization of the training and teaching work that might now be useful for us?

3 – How is a community challenged to take advantage of these lessons learned to respond to a widening range of issues that face the village?

4 – How are these new approaches similar to or different from previous approaches to social action, and socio-economic developments?

5 – How has the question of coherence within activities related to growth been achieved so far?

6 – How can such coherence now be extended to include social and economic action?

7 – The Spiritual Assembly is guided not to act as the executor of such socio-economic projects, but rather to act as the voice of moral authority, to ensure that such projects do not compromise the integrity of the activities that have so far been achieved. This task, now given to the Local Spiritual Assemblies, requires the highest level of maturity and intimate familiarity with the language, the concepts, and the dynamics of organic systems, of which both growth and social action form a part. Can you elaborate on this?

This last question is an excellent candidate for reflection, and I invite you to further comment on this concept, here on this blog.

Abdu’l-Baha wrote: “These Spiritual Assemblies are shining lamps and heavenly gardens, from which the fragrances of holiness are diffused over all regions, and the lights of knowledge are shed abroad over all created things. From them the spirit of life streameth in every direction. They, indeed, are the potent sources of the progress of man, at all times and under all conditions. What bounty is there greater than this?” [Selections from the Writings of Abdu’l-Baha, page 81]

Upholding the standard of justice

Consider the case of a village with a few thousand residents. In addition to farming activities there may be other cottage industries, a school, a clinic, and other social spaces. It is clear that the community has a collective consciousness, even if not all members share in exactly the same beliefs. There may be a few different religious groups, each advancing their own particular beliefs. It is unfortunate, but it may be a social reality that some of these religious groupings have a history of competition. The Bahá’í community is also a distinct community with its particular beliefs and organizational practices. However it is a long tradition that Baha’is “consort with people of all religions”. In particular the principal social and spiritual activities of the Bahá’í community is designed to include people of all walks of life. There is no contradiction then in a person, for example, attending a church regularly, remaining a devout Christian, and also participating in Bahá’í core activities, which are after all devoid of any rituals or dogmatic beliefs and practices.

The institution of the Local Spiritual Assembly in such a village is concerned with the well being of all people in the village. Just as the community activities are open to all, so is the Assembly accessible to all. If two people have some sort of dispute, they can choose to bring their concerns to the Assembly. If the Assembly has built up a reputation as operating on the principles of unity and justice, and its members are known for upright character, we can imagine that many people in the village would want to take advantage of the existence of this institution. What other element in a village has learned how to “put aside the divisive ways of a partisan mindset, how to find the seeds of unity in even the most perplexing and thorny situations and how to nurture them slowly and lovingly, upholding at all times the standard of justice”?

This last quote is taken from paragraph 23 of the letter of 28 December, 2010, of the Universal House of Justice. The study of this paragraph will open new vistas in the collective mindset of the village, including its Bahá’í community, and its Spiritual Assembly.  The following questions may help in such a study.

1 – How and to what ends should a Spiritual Assembly “properly assess and utilize resources, financial and otherwise”?

2 – At this stage of the development of village communities, why should its physical facilities be essentially modest?

3 – What should an Assembly do if the “energies and talents” of the believers are currently being directed towards a divergent set of activities and priorities?

4 – Describe the function of an Assembly in maintaining the spiritual health and well-being of the community. How far outside of the Bahá’í community should this extend?

Baha’u’llah wrote: “The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men. The progress of the world, the development of nations, the tranquility of the peoples, and the peace of all who dwell on earth are among the principles and ordinances of God.” [Tablets of Baha’u’llah, pp. 130]

Promoting the best interests of a community

The Bahá’í community has been pursuing a deliberate and conscious path towards creating a model for a future civilization. Often, if such a model exists, it can inspire people that it is possible to arrest the decay in their own society and build a better community. Towards this goal the world was divided to some 16000 or so clusters. The criteria for such clustering had nothing to do with the Bahá’í community itself, and everything to do with demographics of the people living in these clusters. The focus of attention then turned to strengthening these clusters, creating agencies that would serve the cluster, and setting in place a dynamic that will propel that cluster on a new path for progress. In many ways the interests of the localities were widened to focus on the interests of the clusters.

Naturally many of the friends who were busy with service on Local Spiritual Assemblies were eager to learn about the dynamics of growth unfolding in their clusters. They began to study the courses of the institute, and participate in core activities. The individuals would engage in service, and institutions would support them. At that time it was less clear as what an Assembly may do to bolster the process of growth, beyond acknowledgement and encouragement of the individual and collective efforts.  By now some 15 years has elapsed in carrying out this program. As the processes of growth mature in cluster after cluster, the contribution that Assemblies can make is becoming clearer. The Universal House of Justice in its 28 December 2010 letter, paragraph 22, enumerates and explains a number of these duties and functions that a village Local Spiritual Assembly can perform. 

Naturally one of these duties is to consult on specific issues related to the global Plan. But the Assemblies can do this only if the individual members of the Assembly have gained first hand experience in implementing the provisions of the Plan. Since we have said that we should look at the development of the Assemblies as a process of capacity building, it is easy to see then how the training institute that builds the capacity of the individuals in the teaching work also contributes to the development of Assemblies.

Beyond those activities directly related to growth there are of course several other duties of Assemblies. Since there are no formal programs for raising capacity in these areas, the Assemblies will do well to apply some of the operating principles of the training institutes in an effort to learn from action in the field.

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

1 – What are some of the dimensions of capacity building for Spiritual Assemblies?

2 – What injunction does Abdu’l-Baha lay down for the continued development of Spiritual Assembly?

3 – If you serve on an Assembly what portion of your consultations fulfill the above hopes of Abdu’l-Baha, and what portion is taken by other necessary administrative work?

4 – How can a village Assembly practically provide “relief of the poor” given its limited resources? How might this be different that charity that is merely focused on the material dimension of life?

5 – How can an Assembly help “the feeble throughout all classes” in a village? Are there any useful ways in which this service may be integrated into “home visits”?

6 – An Assembly naturally wants to show “kindness to all peoples” in the village. How might those who are neither Baha’is nor participate in core activities feel the warmth of such kindness?

7 – There are certain aspects of protection work that are needed in a community. In particular those who serve in the teaching field or facilitate core activities are mere mortals and are not expected to be always perfect or stainless. What can the Assemblies do to practically contribute to this protection work?

8 – What is the relationship between the soul of Abdu’l-Baha in the spiritual worlds of God and the Spiritual Assemblies on this earthly plane?

Baha’u’llah wrote: “The purpose of religion as revealed from the heaven of God’s holy Will is to establish the unity and concord amongst the peoples of the world; make it not the cause of dissension and strife.” [Tablets of Baha’u’llah, pp. 129]

Development of a collective consciousness

Collective consciousness emerges only as a result of an expanding number of individuals who develop a shared understanding. Such a shared understanding can be cultivated by a process of friendship. The process may very well start with one person who is great capacity for love and is able to engage his acquaintances in meaningful and distinctive conversations. These conversations increase the depth of friendship, and lead to working together as each person tries to assist in creating an expanding community of friends. More and more people are hosting devotional meetings. Some will compose songs. Others may have other artistic talents. But all try to lift up the atmosphere of their collective devotionals. Some will help with teaching the children and others assist in animating groups of junior youth in the village. These then are the stuff of activities carried out in a village without dependence on outside assistance. While visitors are always welcome and they can add to the beauty and variety of the activities, the essential ownership and character of these activities is derived from the inhabitants of the village themselves.

When we examine the formation and activities of many of the Spiritual Assemblies that came into existence in the decades past we realize that some of these institutions came into being after a robust set of spiritual activities were in place. But this was not a universal pattern. There were other institutions that were formed or functioned only tentatively. In such circumstances then while the inhabitants loved to come together, to receive visitors, to sing and pray together and to show acts of great hospitality, they had not yet established regular core activities, and therefore it is only natural that they did not yet appreciate the need for institutional support for such non-existent activities. How could anyone then expect them to meet regularly and keep minutes? What would be the purpose of such meetings and deliberations?

It is only after a set of core activities are put in place with dedicated and enthusiastic support of the individuals resident in the village that it makes sense to expect proper functioning of these institutions whose main aim is to mobilize the believers, and bolster and support the ongoing expansion of such activities. This, then is the stage of growth described in paragraph 21 of the letter of 28 December 2010 of the Universal House of Justice.

The study of this paragraph suggests the following questions:

1 – How does individual consciousness expand through personal involvement in the core activities?

2 – How does such personal awareness coalesce into a collective consciousness?

3 – What is the nature of the transformation in a village?

4 – What are the responsibilities of the Assembly in connection with the process of growth?

5 – Can you give a list of questions that an Assembly can ask itself in relation to the process of growth?

6 – According to this paragraph, what is the relationship between the Assembly and the cluster agencies?

7 – How does the beloved Guardian describe the relationship between the Assembly and the individual believer.

Abdu'l-Baha wrote: "The Spiritual Assemblies are collectively the most effective of all instruments for establishing unity and harmony. This matter is of the utmost importance; this is the magnet that draweth down the confirmations of God. If once the beauty of the unity of the friends—this Divine Beloved—be decked in the adornments of the Abhá Kingdom, it is certain that within a very short time those countries will become the Paradise of the All-Glorious." [Selections from the Writings of Abdu'l-Baha, page 83]

Raising capacity in a village Assembly

 
One of the main elements of our framework for action is learning. We have now developed a language that asks what we have learned about such and such a process. This injects a humble posture of learning in all our deliberations. And it directs our attention to social and human progress in terms of generation, acquisition, distribution and application of knowledge. And knowledge is the central process of social existence. It is in this light that we ask ourselves what are we learning about maturation of Local Spiritual Assemblies.

Two realities have existed about Local Assemblies. In some parts of the world the friends involved are quiet comfortable in forming these institutions, in following the various electoral procedures, in calling meetings and electing officers, in scheduling and adhering to fixed schedules of meetings, in writing minutes and keeping archives of correspondence, and generally in conducting all the procedural and administrative aspects of the work. Many may refer to Assemblies in these areas as being strong. But is there a one to one correspondence between spiritual strength and procedural matters? We can reflect to learn what are the characteristics of truly strong institutions.

In other parts of the world where such activities are less common in the greater society, and the populations function on an entirely different rhythm, the Assemblies have different characteristics that are more in tune with these cultures and their common practices. Such Assemblies can then be considered to be strong using entirely different criteria.

Of course all Assemblies can be said to be along a spectrum in terms of their ability to fulfill their destined functions. But whatever the level of strength may be this whole process can be seen as organic and continuously evolving. Paragraph 20 of the letter of the current Five Year Plan then begins to consider the evolution of a newly formed Assembly in a village in a rural cluster.

The study of this paragraph suggests the following questions:

1 - In a rural cluster made up of villages and perhaps one or two towns, the initial efforts of the friends are confined to a few localities. How can this pattern extended to new villages?

2 - In what ways are the steady development of Local Assemblies tied to the process of growth?

3 - How is capacity building related to the development of Local Spiritual Assemblies?

Baha'u'llah wrote: "Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess... The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words ‘The Kingdom shall be God’s’ may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind." [Baha'u'llah, Lawh-i-Maqsud]

Local Spiritual Assemblies

One of the unique features of the Baha'i Faith is that the organizational structure of Baha'i communities, and a future Baha'i world society and civilization, has been explicitly established by the founder of the Faith, Baha'u'llah. There is a spiritual significance when one person in a town becomes Baha'i. Such a significance is most probably not visible by outward considerations, since after all this is only one person, and given the realities of life he or she may not be able to do very much. By the same token when first a Local Spiritual Assembly is formed in a town, this is of great significance in a spiritual sense, but again sociologically this may not be regarded important, since they are after all only nine people, and given the realities of life they may not be able to impact their society very much. However if we see both of these occurrences as milestones along a path, then a new vision will emerge.

We consider that all people are traveling on a path that takes them closer to their true destination. Man's destiny is to fulfill his purpose in life. Our purpose in life individually is to know our Creator and to worship him. Our collective purpose in life is to build an ever advancing civilization. Both of these purposes are better fulfilled when we recognize the Manifestation of God and cling to His vision. In this sense then we can say that all people are walking towards Baha'u'llah. This is true whether people are conscious of this or not. It is for this reason that both the declaration of the first believer and the formation of the first institution has a mystical significance.

But beyond such a spiritual significance, the societal task of nurturing both the individual and the institution to full maturity is a long road. Many Assemblies were formed, without functioning very much. As the friends in all clusters grow in their understanding of the fundamental verities, their appreciation for the importance of the Assembly will grow. Paragraph 19 of the letter of the 28 December 2010 of the Universal House of Justice then calls to attention the necessity that in this Five Year Plan these nascent institutions take clear and decided steps towards building greater capacity.

Because the vast majority of the clusters that have experienced large scale growth are among the rural parts of the world, attention is first paid to this category of local institutions. With the advent of institute process, the task of raising the capacity of these institutions has taken a clear goal and direction, and that is the extent to which these Assemblies can contribute to the dynamics of growth.

In studying this paragraph the following questions are suggested:

1 - The work of the Counselors is primarily concerned with raising the capacity of the National Spiritual Assemblies and Regional Baha'i Councils. How can Local Spiritual Assemblies benefit from this vision?

2 - Which type of clusters are experiencing large scale expansion and consloidation?

3 - What has been the story of Local Spiritual Assemblies in your region so far? What has been their strengths and weaknesses?

4 - How can the members of Local Spiritual Assemblies best learn about the dynamics of growth?

5 - Given the interaction between learning and action, if you have been elected to serve on a Local Spiritual Assembly, would this fact increase or reduce your responsibility to personally be involved in serving the core activities in your cluster?

Baha'u'llah wrote: "The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá... They should consider themselves as entering the Court of the presence of God, the Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive." [Bah'u'llah, Kitab-i-Aqdas, page 30]

Increased capacity of the Regional Councils

 
In 1997 the Universal House of Justice created a new institution operating in a number of countries of the world known as Regional Baha'i Councils. The original impetus for this development came from large scale expansion and consolidation in India. For countries that are large with diverse regions and varied populations it is not possible any longer for a single National Spiritual Assembly to pay close attention to the spiritual needs of the entire community. This is particularly so because the community is not confined to avowed adherents of the Faith, but a large number of friends, family or neighbors who rightfully enjoy the spiritual programs offered by the Baha'is. The Councils then are executive arms of the National Spiritual Assemblies.

There are currently some 170 such administrative bodies in 45 countries of the world. These Councils are focused on helping the clusters learn how to engage in a systematic learning process. In US and many other countries, these Councils are formed by election, the voters being members of the Local Spiritual Assemblies within a region. The Councils operate a regional branch of the National Fund to ensure that funds are available for support of the core activities in each cluster. They also assist in the flow of information to and from the clusters, ensuring that various clusters in a region can learn from the experience of their sister clusters. Pioneers on the homefront are often deployed and assisted by the Councils. The organizational support for the Councils' secretary enables him or her to communicate regularly with the core teams in each cluster.

During the previous Five Year Plan, 2006 to 2011, each Council in US established an Office for Cluster Advancement. Often one member of the Council who had the greatest experience in the elements of the Plan would serve in this office. Gradually as more and more members gain first hand experience it is possible to broaden this concept. Ideally all the members of the Council are themselves among the most experienced teachers and trainers in the field. Their experience comes from having taught classes for children, or from befriending and animating a group of junior youth, or from hosting devotional meetings in their neighborhood, or from having served as a tutor of study circles. Some may have also served as institute coordinators or on Area Teaching Committees helping with cycles of activity for intensive programs of growth and with articulating their collective learning during various reflection meetings. Such ground level experience is absolutely indispensable in understanding the dynamics of growth.

Therein lies a major difference between Baha'i organization and service and many other organizations, both secular and religious. In the Baha'i conception, organization is not viewed as a hierarchy, and the people occupying certain roles are not considered as having positions. Everyone is a servant of humanity. And all work, including work on various institutions, are carried out with a spirit of service, which can alone elevate it to the level of worship. In paragraph 18 of its Plan, the Universal House of Justice enumerates four mechanisms for supporting learning in the field of action, and affirms that "... only if the Councils themselves are engaged in a process of learning will such mechanisms prove effective". As we build a future world civilization, this principle will guide the social structures that are to emerge.

Study of this paragraph suggests the following questions:

1 - As the community grows, in addition to the institutions operating at the level of the cluster, which other institutions need to develop increased capacity?
                                                           
2 - What are the responsibilities of a National Spiritual Assembly in connection with growth of the community?

3 - What are the relationships between a National Spiritual Assembly and the Regional Baha'i Councils?

4 - Other than issues related to the growth, do the Council have responsibilities related to other matters such as justice or protection?

5 - Can you name four mechanisms that will serve to further the pattern of growth unfolding at the cluster level and the learning process associated with it?

6 - Under what conditions would such mechanisms prove effective?

7 - In what ways can regional systems created to support learning in action by an increasing number of participants in neighborhoods and villages unintentionally work against it?

The work of Baha'is on institutions is characterized with a unique sense of humility and oneness. Baha'u'llah wrote:

"And amongst the realms of unity is the unity of rank and station. It redoundeth to the exaltation of the Cause, glorifying it among all peoples. Ever since the seeking of preference and distinction came into play, the world hath been laid waste. It hath become desolate. Those who have quaffed from the ocean of divine utterance and fixed their gaze upon the Realm of Glory should regard themselves as being on the same level as the others and in the same station. Were this matter to be definitely established and conclusively demonstrated through the power and might of God, the world would become as the Abha Paradise. Indeed, man is noble, inasmuch as each one is a repository of the sign of God. Nevertheless, to regard oneself as superior in knowledge, learning or virtue, or to exalt oneself or seek preference, is a grievous transgression. Great is the blessedness of those who are adorned with the ornament of this unity and have been graciously confirmed by God." [Quoted in a letter of the Universal House of Justice, dated 27 March 1978]