Love, Learning, and Social Action: a Holistic Framework

Reflections from Constructing a Conceptual Framework for Social Action

Kelinda Rutan-Jorgensen

Alajuela Norte, Costa Rica

November 8, 2010

1. Introduction

This paper is the fruit of many of the reflections from a course called Constructing a Conceptual Framework for Social Action. The four months of participating in this course have been an adventure of discovery and synthesis.  My perspectives on almost everything that I ever learned in school have shifted about 90 degrees. The pages of this paper represent the thoughts and ideas that stirred my soul and continue to reshape the way in which I interact with the world. They are embodied in this paper primarily as a love letter, to share with souls in my life some of the gems that I came across throughout this course. My hope is that they may also touch your heart and lend impetus to your own actions as together we labor for the establishment of a civilization based on justice.

The paper includes nine sections. Section 2 discusses the role of conceptual frameworks in shaping how we perceive the world and act on it. Section 3 describes a bit of the history that shaped the modern role of the individual in society and the principle of the oneness of humanity and, section 4 touches on the role of knowledge and the holistic nature of reality. Section 5 describes the principle of justice and its applications at different levels in society. Section 6 describes elements to consider in the development of a method that is consistent with a holistic conceptual framework. Section 7 summarizes a few thoughts to consider in measuring one's progress in social action. Section 8 is a brief summary of an evaluation that I will be working on regarding the progress of an ongoing program that involves a holistic method of education and social action in Costa Rica. Section 9 is a conclusion to this love letter.

2. The role of a conceptual framework must be identified and recognized in any process of social action

The conceptual framework in which we find ourselves is called Western Civilization, and it is currently being moved by powerful forces of consumerism

This paper begins with the rather personal recognition that as I desire to act as an agent of change in the development of a just civilization, the world has already acutely shaped my perceptions and even the words which I use to describe the world. In order for me, and I would suggest, anyone, to have an effect in any endeavor in social action, it is essential to first identify and delineate the forces that have shaped our thinking, and to explicitly describe the framework of concepts and ideals upon which to frame our actions. For lack of a better term, this framework of concepts and ideals can be called a conceptual framework, or a social reality.

Each human soul is influenced by the interactions with those around him or her, in terms of role models and casual acquaintances, and although one is not always even conscious of it, in terms of figures in the media and social leaders. One would do well to give special attention to the values and ideals implicit in each of these interactions, because they cannot but shape the way that each of us views, and in turn, affects the world.  It cannot be overstated that each of these elements has in turn, to some degree, been shaped by destructive forces operating in society. It would be fair to say that the elements of the framework embodied by much of modern Western Civilization have implicitly pervaded my own conceptual framework to some degree.

In short, the central figure of this conceptual framework associated with Western Civilization is the individual, and the essence of his existence is material. The individual functions as a somewhat mechanical cog in a larger, self-determining society. An element of spirituality exists, but it is generally relegated to a function that is kept separate from much of human experience. Finally, by espousing the elements of this framework, one can easily develop a sense of passivity that permits forces in society to operate unbridled, and to even help, albeit unintentionally, to perpetuate its principles.

Clearly there are alternatives to this conceptual framework, some which might lend themselves more to the development of the qualities of an active agent of change in society. One of the goals of this paper is to briefly explore some of the historic processes that led to the conceptual framework that characterizes Western civilization and then to consider alternatives to these conceptions that might galvanize one’s efforts in social action.

Forces shaping society

There are countless forces operating in society, and it is at the risk of over-simplistic thinking that I even try to encapsulate a few of them in the following lines. Nonetheless it would also be foolhardy to ignore that there are certain forces that have a more significant role than others in shaping the lives of masses of people around the world. These include those of consumerism, socialism, individuality, anarchism, and individualism. To a certain extent, one or more of each of these forces affects each human soul on the planet, and as such, they must be recognized in order to determine to what extent we allow them to shape our lives and actions.

Consumerism This is perhaps the force that is operating the most aggressively in modern life. Consumerism represents the combined forces of a market economy and in what is frequently an unbridled quest for selling products. When it is held in check, it is no more than the honorable exchange of goods and services between members of society. Unfortunately, consumerism tends to assert that the exchange of goods and services is the primary function of both social and individual existence, rather than one of many processes of a healthy society. Consumerism tends to embody capitalism and is often even cloaked in the disguise of democracy.

Socialism The force of socialism results in individuals viewing society as an entity of its own, greater than the sum of all of the individuals within it. Through it people view their well-being as dependent upon the well-being of the individuals that make it up.    

Individuality The force of individuality motivates one in a personal quest through life and recognizes that only one’s own self is ultimately responsible for his or her own well-being. Each individual has unique talents and untapped abilities. The individual has an imperfect sense of reality, limited by his own knowledge and experience.

Anarchism The force of anarchism declares that there are many social forces actively trying to tell the individual what reality is, how to think, perceive and act. It is a force sometimes used to oppose or mediate other forces of society, recognizing that many of those forces do not have one’s well-being in mind.  

Individualism Through the force of individualism, one choses to work hard for one's own objectives. One labors by carefully developing a vision of his goals and going about achieving those goals methodically and tenaciously. One is free to make the choices about how to do go about doing this. Freedom for each individual comes from personally accepting and submitting to sacred laws.

Another point that must be made before going further is regarding the nature of these social forces. Although it can sometimes appear that some of the forces described above are one-sided, people chose to live in accordance with these or other forces. Even oppressive social structures are not one-sided, because the participants involved play a role in it which history cannot ignore.

Transformation

For the purpose of this paper I will assume that we agree that there are elements of our civilization that are engendering injustice and suffering of masses of innocent souls. We are committed to social action to establish justice and peace in the world. In other words, we are committed to the transformation of society. Bahá'u'lláh, the prophet Founder of the Bahá'í Faith described the role of this transformation, explaining that it is the purpose of each of the religions of God,  ". . . is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions?" (Baha'u'llah, The Kitab-i-Iqan, p. 240)

The transformation of humanity is also a transformation of a very personal nature. "We must become entirely selfless and devoted to God so that every day and every moment we seek to do only what God would have us do and in the way He would have us do it. If we do this sincerely then we shall have perfect unity and harmony with each other. Where there is want of harmony there is lack of the true Bahá'í Spirit. Unless we can show this transformation in our lives, this new power, this mutual love and harmony, then the Bahá'í teachings are but a name to us." (Compilations, Lights of Guidance, p. 111)

3. The first prerequisite of peace is the principle of the Oneness of humanity

The principle of the organic Oneness of the human race has far-reaching implications, the full extent of which we can only begin to imagine. We would do well to deeply consider the principle, to identify some of its implications for individuals and civilizations as a whole and its role through history.

Individual

Much of the way in which we perceive the world is shaped by our assumptions regarding who we are with respect to the world around us. The modern concept of individuality is relatively new to humanity, and has its roots in Europe. The way in which western civilization defines the role of the individual stems at least in part from processes related to religion and the enlightenment of the 1200’s. Europe was emerging from the darkest period in hundreds of years. A system of serfdom was breaking down. Individuals were finding that age-old societal structures no longer defined their lives. The idea of a personal destiny began to emerge in peoples’ consciousness.  The Church guided this emerging way of thinking and channeled it with rituals such as that of confession.

The role of the individual is seen differently across culture and history. In the Bahá'í Writings, the role of the individual is expressed in terms of one's link with his Creator. The connection of one soul with the Source of his emanation is the fulfillment of the entire purpose of all of creation. "Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him -- a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation..." (Compilations, Baha'i World Faith, p. 102)

Civilization

Historical context and source of vigor in Civilization

Ibn Khaldun, an Arabic scholar of the fourteenth century described how civilizations rise and fall. He wrote that civilizations are sustained by their unity of purpose, giving them vigor. It can be noted that Ibn Khaldun identified the sources of vigor of a civilization as essentially ephemeral and passive, proponing that in the early stages of civilization, vigor exists because the people at first are naturally accustomed to hardship. Later the vigor is just a result of people imitating their forefathers.  Later the vigor comes as a result of people being attracted to the qualities of their kings or leaders, who live in luxury.

Perhaps it helps to reconsider Ibn Khaldun’s use of the term vigor by observing the concept in the natural world. Vigor in a plant or animal is the physical or mental energy or force of that organism. It is the capacity for natural growth or survival. The vigor of a plant is a natural result of certain conditions. For example, a plant has to have enough sunlight, water, air and nutrients. The amount that it needs of each of these depends on what kind of plant it is. The vigor of the plant is a natural result of it having the conditions that allow it to grow. One way to look at this is that the conditions that allow the plant to fulfill its potentialities are the sources of its vigor.

The vigor of a civilization, then, comes from the conditions that allow civilization to fulfill its true nature. So the question is, then, what is the nature of civilization? Consider the model offered in the teachings of the Bahá’í Faith. The pivotal principle of the Bahá'í Faith is that of the oneness of humanity. It implies that civilization is an organic whole, composed of each of the individuals that make up humanity. The vigor, then, of civilization is a direct result of how united the individuals are within it, and how completely they embrace the principle of the Oneness of humanity. 

The analogy of the human body is useful for visualizing humanity in light of this principle. Consider each cell of the human body. Most cells are highly specialized, in terms of their cellular life-histories and precise DNA sequences, and are completely unique from each other. They are each alive in their own respect, processing their own energy, producing their own wastes. What makes these cells different from the cells of any other type of organism? How are the cells of an animal different from the cells of a plant, or those of a chain of bacteria? According to biologists, what makes animals different from any other creature is not what is in the cell, it is the extracellular matrix, the material between the cells. The extracellular matrix is what connects cells, holds them together, allows them to move together and distributes the resources that they need to fulfill their purpose in keeping the entire organism healthy.

Using the cells of the body as an analogy then, our humanity is determined by the quality of the interactions between each of us. Each individual can be seen as a unique member of something that is much greater than the sum of its parts. Along that same line, the failure to recognize this fundamental aspect deprives one of realizing their full potential. Perhaps it can even be said that a person who lives in denial of this principle lives more like an animal.

According to this model of humanity, the source of vigor is man's fulfillment of his true nature as a member of an organic whole, acting in light of the principle of Oneness. The vigor of a civilization comes from its sense of unity and sense of purpose among people. This involves a list of factors that will be briefly described in this paper.

The implications of the principle of the Oneness of humanity cannot be underestimated. In the words of the beloved Guardian of the Bahá'í Faith, Shoghi Effendi, "The principle of the Oneness of Mankind -- the pivot round which all the teachings of Bahá'u'lláh revolve -- is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds -- creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world -- a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.

It represents the consummation of human evolution -- an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations." (Shoghi Effendi, The World Order of Baha'u'llah, p. 43)

In sum, the purpose of our existence is at two levels, one is on interpersonal level in a personal journey towards the Essence of Perfection, and one is as a part of society, to advance civilization as a whole. In other words, each individual has a two-fold purpose: to know and to love God, and as a member of society as a whole in carrying forward an ever-advancing civilization. One purpose is spiritual in nature, and the other is material in nature. One of the main themes of this paper is how those two purposes are inseparable parts of the same process.

4. Role of knowledge

Since we are members of an organically united human family with a spiritual nature, the role of knowledge extends far beyond the materialistic definition. Each individual has a two-fold purpose. One purpose is spiritual in nature, and the other is material in nature. This dual-purpose is profoundly interrelated; one cannot be separated from the other. Thus, the purpose-driven activity of a person must equally involve the material and spiritual realities of life. If these are the fulfillment of the purpose of our lives, then they play a central role in the community that we are trying to build. This is why we propose that the central role of social existence is the generation and application of knowledge. It is the only way to fulfill humanity's dual purpose.

The methodology that we employ as we go about our social action must be carefully tailored to correspond with our social reality. To what degree are we interconnected with each other and the world around us? The more deeply we strive to answer this question; it seems the more deep it appears is the extent to which we are interconnected at even the most fundamental level of reality.

Current thinking is shaped in large part by the Greek tradition

Western philosophy had its origins in the ideas proposed by the early Greeks. Their culture was marked by a combination of extremes, between passion and intellect, between freedom and slavery, science and religion, war and peace, truth and falsehood. Perhaps their culture became great, according to historians such as Bertrand Russell, because at first they practiced both extremes at the same time (p. 75). The Greek thinkers were shaped by the extremes by which they lived their lives.

While they cherished education and intellectual thought, they were not concerned with the education of women. Thus women, including the wives and mothers of even the most gifted Greek philosophers, lived in a marked degree of ignorance, guided by a combination of religion and superstition. It cannot be overlooked how this contrast must have fragmentalized the perceptions of knowledge of the Greeks.

Some early ideas of the Greek philosophers were very materialistic, that the world was made of water, of air, of indestructible atoms. Other early ideas were that the world was made of unknowable material, as-yet unformed material. The Greeks also struggled over the differences between rationalism and empiricism. They attempted to describe and explain the world using either spiritual concepts or physical concepts, and they struggled to keep the concepts separate.

Even more subtly, the Greeks had another huge influence on how we think even today. They lived on island states, separated by sea, or in coastal valleys that were more accessible via the sea. Each state cherished the principle of independence and autonomy. They did not see the need for cooperation and interdependence. Thus their culture promoted the role of the individual in society, and it followed, quite logically, that the validity of an argument was judged according to an individual’s own thought process. As products of the Western civilization, we usually do not notice this subtle but predominant characteristic that shapes the way we think.

It is not unless one is exposed to the philosophical arguments of other civilizations, such as those of the Chinese, that one might notice other patterns of reason that are considered valid. For Mencius, a Confucian philosopher, the validity of an argument depended on the effect of an idea on the people around a person, such as his parents and family. Also, interestingly, the notion of shame is applied, which has no application whatsoever in Western philosophy.

Current thinking is limited by false dichotomies

The separation between the extremes described by the Greeks are illusory. Pairs of opposite can conceivably work in unison. For example, the twin processes of integration and disintegration occur as humanity evolves. Transformation of the individual and transformation of society are inseparable. In addition, transformation has many other dualities, including material-spiritual, science-religion, knowledge-faith, which must be given importance. How can these opposites be resolved? To answer this will be the purpose of the paragraphs that follow, beginning with more history about the philosophy that we use to perceive reality.

Theory and perception

Traditionally, the scientific process is reduced to a set of steps that involve hypothesis, observation or experimentation, conclusion, and supporting of an existing theory or development of a new one. In practice, the scientific process is much more than a set of empirical steps. There is a subjective element of the process that cannot be ignored. Chalmers, a modern philosopher, pointed this out, “Observation statements must be made in the language of some theory, however vague.” (CCFSA p. 85) He said that theories shape how we perceive reality. To make any observations, theories are a prerequisite.  Kuhn, another philosopher, wrote that there is “a rich sociological context to science and that logical proof and appeals to objective evidence are alone insufficient for producing knowledge.”(CCFSA p. 86) He explained that new theories don’t easily replace an older theory, because for better or worse, people tend to become attached to their way of thinking. Consider then, how our perception of reality has been shaped to some degree by the theoretical framework associated with Western Civilization.

Objectivism and relativism

Descartes and I think therefore I am

With the enlightenment, the role of the individual shaped the development of philosophy. Descartes stated, I think therefore I am, implying that the foundation of a person's reality is his ability to consider the validity of his own thought process. He proposed that the ideas in his mind are all either right or wrong, good or bad, and that each person should consider them all wrong until they can be proven valid. Of course, the proof is to be found from a sequence of logic that occurs in the individual’s personal reflection. Descartes’ stated that the basis of all existence is the thought process of the individual. This idea has had profound implications for the development of Western philosophy.

Operating within the conceptual framework of individualism, Descartes took the logical step to declare that nothing could be proven to exist that was out of his own experience or thoughts. By doing this, Descartes was rejecting man’s social reality, the element of man’s existence that makes him an integral part of an organic whole. In short, and in light of the principle of the oneness of humanity, he was reducing his own reality to that of an animal. The result is the irreconcilable conflict between the natural desire to believe in a higher destiny, and the physical reality as that of an animal.

 I would suggest that this system of thinking might have been effective because the competition that it engendered made people materially successful in the short run. When conflicts inevitably reached climaxes, many of those involved could move away from each other to far off lands. This individualistic system of thinking is becoming less and less effective as we have run out of places to move to.

Western way of looking at reality is based on an individualistic perspective, and knowledge is judged according to a schema with a purely materialistic foundations.

The manner of thinking that we have carried forward from the Greeks and through the enlightenment has touched every single element of any country that associates itself with Western Civilization. It has shaped the materialistic nature of development, consumerism, and the way in which we approach notions of reason and faith.

We still perceive and struggle with many of the dichotomies we inherited from the Greeks. Our society is still attempting to understand the nature of reality through the individual’s eyes, to judge between right and wrong using reason based on one’s own experience or reason as the basis of existence. It follows then that this kind of philosophy ends up sweeping us like a pendulum between extremes. What is there to give an individual a sense of reality when he has succeeded in disconnecting himself from every other soul in society?

Our Western method of proving anything is based on an individualistic way of thinking, in which knowledge is judged according to a schema that has as its basis purely materialistic foundations. Our way of thinking must also change in recognition of our fundamental oneness. As we identify ourselves as parts of an organic whole, then other standards of measuring knowledge become self evident. This mode of thinking also requires the individual to operate with the recognition that one’s own perceptions represent only a limited range of reality.

Ábdu’l-Bahá describes the importance of science, and then states that there is so much more to man than the material aspect of the mind: “Notwithstanding the gift of this supernatural power, it is most amazing that materialists still consider themselves within the  bounds and captivity of nature. The truth is that God has endowed man with virtues, powers and ideal faculties of which nature is entirely bereft and by which man is elevated, distinguished and superior. We must thank God for these bestowals, for these powers He has given us, for this crown He has placed upon our heads.” Then He concludes His discussion emphasizing the role of the Oneness of humanity. “How shall we utilize these gifts and expend these bounties? By directing our efforts toward the unification of the human race. We must use these powers in establishing the oneness of the world of humanity; appreciate these virtues by accomplishing the unity of the white and colored races; devote this divine intelligence to the perfecting of amity and accord among all branches of the human family, so that under the protection and providence of God, the East and West may hold each other's hands and become as lovers. Then will mankind be as one nation, one race and kind; as waves of one ocean.” (Abdu'l-Baha, Foundations of World Unity, p. 61)

Practical reasoning "phronesis"  describes understanding as an active process

The philosopher Bernstein describes the “Cartesian Anxiety,” which is the apparent tension between objectivism and relativism. Objectivism is the conviction that there is some permanent framework for understanding the nature of rationality, that ultimate truth exists, which can be discovered. Relativism is the conviction that all understanding has to be based on the social realities of the people involved, in other words, that truth is relative, depending on the people perceiving it.

Bernstein suggests that our means of rationality can shoot beyond Cartesian anxiety by employing an entirely different form of reasoning. What Bernstein proposes is not new. It was proposed by Aristotle as phronesis. Phronesis is a form of practical reasoning, as contrasted with episteme and techne, which are abstract thought and pure action, respectively. As Bernstein puts it, practical reasoning is “a form of reasoning that is concerned with choice and involves deliberation. . . we must understand the ways in which phronesis is nurtured by the . . . community. For the philosopher Kuhn, too, the character of our judgment and rational deliberation concerning the choice of rival paradigm theories is shaped by the social practices of the relevant scientific community.” (p. 89) This is a perspective that incorporates “tradition, consultation, practical reasoning, and interaction with the world.”(p. 90)

We can't understand the world through the physical senses, we can only understand through the light of the Spirit that created all things.

Due to the limitations of our brains and senses, the physical nature of universe is infinitely hard to understand, but the Bahá’í Writings suggest that man is an even greater mystery.  “Even as He hath said: ‘Man is My mystery, and I am his mystery.’ Manifold are the verses that have been repeatedly revealed in all the Heavenly Books and the Holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: ‘We will surely show them Our signs in the world and within themselves.’” (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 177).  Man is created in God’s image, we are like mirrors that reflect our Creator. Something special happens when the mirror becomes conscious of what it is reflecting. To the extent that man becomes conscious that he bears the reflection of God in his innermost being, man’s reality becomes the reflection. Then, by seeing the world through the light of the knowledge of God, the essence of creation is knowable. How can this be?

“Spirit in the human world is the discoverer of the realities of existence. All the inventions, all the sciences, all the hidden mysteries are brought to light through the activity of the spirit on the plane of life. . .  the spirit of life is omnipotent, especially when it establishes a communication with God and becomes the recipient of the eternal light - then it transforms itself into a ray of the effulgence of the eternal sun.” (Abdu'l-Baha, Divine Philosophy, p. 172)

This suggests that we can’t understand the world through the physical senses, because it is so much bigger than us. But we can understand it through the light of the Spirit, because this is an emanation of the Creator.

The tie that binds us to our creator is the life-giving power of love. In its essence, love is the keystone to knowledge. Consider these words from 'Abdu'l-Bahá, "Love is a bond between the Creator and the creature in the inner world! Love is the cause of development to every enlightened man! Love is the greatest law in this vast universe of God! Love is the one law which causeth and controlleth order among the existing atoms! Love is the universal magnetic power between the planets and stars shining in the lofty firmament! Love is the cause of unfoldment to a searching mind, of the secrets deposited in the universe by the infinite! ('Abdu'l-Bahá: Tablets of 'Abdu'l-Bahá Volume 3)

Wholeness of reality

David Bohm was a physicist and philosopher who identified limitations in the materialistic approach of science in the explanation of reality. He explained that modern science's attempts to explain the natural world reach limitations at the level of the subatomic particles because the materialistic explanation of reality is limited.

He proposed that our modern model of nature is analogous to Ptolemy's model of the solar system. The Ptolemaic model worked for ancient civilizations to describe the solar system as geocentric, and predictions based on his model were just as accurate as predictions based on the heliocentric model. But as technology progressed and our ability to view smaller movements in the heavens increased, Ptolemy's model had to grow more complex to make it fit the observations. Bohm proposed that our material understanding of nature is similar to the later stages of the Ptolemaic model. In the last hundred years, modern science has acknowledged several major inconsistencies in our model of matter. For example, particle physicists have proven conclusively that light is a particle, wave theorists have taken the same light and proven that is a wave. Is our understanding of matter comprehensive if we cannot even identify what light is?

Bohm proposed an alternate model of the natural world, a model called Wholeness and the Implicate Order. In this model, the physical and the spiritual are intimately connected, that changes in one deeply effect changes in the other. He proposed that the nature of matter is intimately connected with those who are observing it. In an analogy, he described a frog egg. Is it the egg of a male or a female frog? It has the potential to be either. When the frog sperm interacts with it, carrying with it a Y or an X-chromosome, then it can be determined whether it is a male or a female frog. Bohm suggested that material reality is like the unfertilized egg. The nature of that reality depends on its interaction with the mind of the observer. He proposed that the nature of reality is actually determined by the nature of the observer.

He explained that in the physical world, the range of matter that can exert an effect on the physical world is much broader than the finite scale in which matter can be measured. There is much more that we cannot measure than what we can measure. Some humility is warranted as we claim that any knowledge is certain, even in stating that nothing is certain. He also proposed that the movement of electrons and subatomic particles suggests that matter is far from discrete, rather, that all physical beings are woven from the same deeply interconnected fabric of existence.

 Bohm's model, which went into depth on a level that is far beyond the scope of this paper, did not disprove the materialistic model still held by science today. But it is still suggestive because it was as accurate as the materialistic model, yet simpler in nature, and it resonates with spiritual principles.

Over fifty years before Bohm, ‘Abdu’l-Baha suggested a way of looking at the physical world as an emanation of the spiritual world. "It is evident, then, that each elemental atom of the universe is possessed of a capacity to express all the virtues of the universe. This is a subtle and abstract realization. Meditate upon it, for within it lies the true explanation of pantheism. From this point of view and perception pantheism is a truth, for every atom in the universe possesses or reflects all the virtues of life, the manifestation of which is effected through change and transformation. Therefore, the origin and outcome of phenomena is, verily, the omnipresent God; for the reality of all phenomenal existence is through Him. There is neither reality nor the manifestation of reality without the instrumentality of God. Existence is realized and possible through the bounty of God, just as the ray or flame emanating from this lamp is realized through the bounty of the lamp, from which it originates. Even so, all phenomena are realized through the divine bounty, and the explanation of true pantheistic statement and principle is that the phenomena of the universe find realization through the one power animating and dominating all things, and all things are but manifestations of its energy and bounty. The virtue of being and existence is through no other agency. Therefore, in the words of Bahá'u'lláh, the first teaching is the oneness of the world of humanity." (Abdu'l-Baha, The Promulgation of Universal Peace, p. 285)

If we embrace a manner of looking at the world that recognizes the importance of a holistic approach consistent with the recognition of the oneness of humanity, we would certainly do well to look into and explore theories that of Bohm.

Fragmentation generates a fragmented reality

Bohm's statement calls to mind for me the Hadith that Bahá'u'lláh re-revealed in the Seven Valleys, "Knowledge is a single point, but the ignorant have multiplied it" (CCFSA p. 24). If we have a tendency to break up what we are doing into manageable chunks it is only because of our own physical limitations. This is only helpful to the extent to which we recognize that all of our actions are fundamentally parts of a whole. If we are not aware of the way in which we approach social action, we can fall into a self-fulfilling cycle in which our reality actually becomes more and fragmentalized.

It is easier to see how this applies to how we go about serving the needs of family and Faith, two elements that compose a deep part of humanity, and which many people mistakenly consider as separate processes. When people act under the illusion that elements of their life, such as family, are fragmentalized, they will perceive the results of their actions as disconnected from their service to the Faith.  And when they act under the illusion that service to the Faith is disconnected from family life, the results that they perceive are likely to also be disconnected.

I sometimes have the impression that there is more than a handful of people who dedicate much of their free time to activities of the Bahá'í community at the expense of the needs of their children for being nurtured and trained, and even jeopardizing the health of their marriage. This perpetuates an unfortunate cycle, depriving each component of a soul’s life from benefitting from the other.

On the other hand, when an individual acts with a sense of the wholeness of family and Faith, it is so much easier to see how each aspect of serving the family contributes toward an ever-advancing civilization, and each step in service of the Faith galvanizes the spiritual health of the family. In light of a holistic model of reality, the nature of the world around us is intimately connected with how we interact with it. When we operate in light of a fragmenatalized reality, reality becomes more disconnected, more fragmentalized. When we operate in light of a holistic reality in which all of our actions are part of an interconnected whole, then our reality becomes more connected, and our actions have a more lasting effect.

In a farewell address to the very first group of Western pilgrims, around 1899, 'Abdu'l-Bahá gave the following guidance, which to me resonates with the theme of our interconnectedness that exists by virtue of the bond of love that connects our souls.

"And now I give you a commandment which shall be for a covenant between you and Me -- that ye have faith; that your faith be steadfast as a rock that no storms can move, that nothing can disturb, and that it endure through all things even to the end; even should ye hear that your Lord has been crucified, be not shaken in your faith; for I am with you always, whether living or dead, I am with you to the end. As ye have faith so shall your powers and blessings be. This is the balance -- this is the balance-this is the balance.

. . . separation is only of our bodies, in spirit we are united. Ye are the lights which shall be diffused; ye are the waves of that sea which shall spread and overflow the world . . . Another commandment I give unto you, that ye love one another even as I love you . . . look at one another with the eye of perfection; look at Me, follow Me, be as I am; take no thought for yourselves or your lives, whether ye eat or whether ye sleep, whether ye are comfortable, whether ye are well or ill, whether ye are with friends or foes, whether ye receive praise or blame . . . Look at Me and be as I am; ye must die to yourselves and to the world, so shall ye be born again and enter the Kingdom of Heaven. Behold a candle how it gives its light. It weeps its life away drop by drop in order to give forth its flame of light." (H.M. Balyuzi, Abdu'l-Baha - The Centre of the Covenant, p. 73)

The very foundation of our thinking must change with the unfolding of a new world order.

The principle of the Oneness of humanity "implies an organic change in the structure of present-day society, a change such as the world has not yet experienced." One cannot pretend for a moment that they know exactly what it is we are constructing. So how can we build a new civilization if it is beyond our ability to completely visualize?

Upon this premise, we are always perfecting our understanding of knowledge.

Truth is perfect, but our ability to perceive it is progressive. We have to engage in a process of “conversation, interpretation, and action” (p. 92). One philosopher, Gadamer, states it simply: “To understand is always to understand differently.”(p. 91). This overcomes the building blocks of the Cartesian legacy of I think therefore I am because it recognizes that the source of truth does not come solely from one’s own limited mind. It implies that understanding depends on a framework that is constantly constructing and reconstructing.  Understanding, in a sense then, comes from a dynamic interplay between reason and the senses, and the sharing of this understanding within a community, and acting on new understanding.

Theories are progressive insights into reality.

Just as our knowledge of reality is limited, because there is so much that affects the material world that is outside our scope of observation, our ability to understand other aspects of knowledge is limited. In this light, we can accept that the theories that we entertain about aspects of the world are merely insights into certain aspects of reality. ". . .Theories are insights, which are neither true nor false but, rather, clear in certain domains, and unclear when extended beyond these domains." "We should accept that we are 'continually developing new forms of insight, which are clear up to a point and then tend to become unclear'"(CCFSA p. 103).

This definition of knowledge might at first strike fear into the heart of a person who might have previously been trained to allow just "specialists" to develop theories, but it is in fact deeply liberating, it welcomes every human being into the learning process, and it suggests that together each individual can contribute towards developing understanding of the world of creation. It also corresponds with the concept of phronesis. Knowledge and theory are interconnected, the factual knowledge that we obtain about the world happens in light of the theories that we entertain. As Bohm wrote, ". . . it is useful to emphasize that experience and knowledge are one process, rather than to think that our knowledge is about some sort of separate experience"(CCFSA p. 104).  Like the analogy of the frog egg, there is a mystical interplay between matter and the mind. 'Abdu'l-Bahá described this concept of knowledge in a similar manner, harmonizing the mystical with the practical, "All knowledge is good, but it can bear no fruit except by action. It is well to know that riches are good, but that knowledge will not make a man rich; he must work, he must put his knowledge into practice". ( Abdu'l-Baha in London, p. 60)

5. Justice is fundamental to peace

Peace is more than an end to war, unity is a prerequisite.

"Lasting peace will not be attained unless and until the unity of humankind is firmly established." Consider again the analogy of the human body. In the body, health is a natural consequence of all the cells of the body working together for the functioning of the organism. Just as health is the natural consequence of the cells working in unity, peace, like vigor, is the natural consequence of each soul working in unity.

Peace is a consequence of unity. Leaders can sign stacks of agreements and accords, but it is no different from the act of taking an aspirin when one is suffering from a systemic infection. Peace cannot be achieved until each individual in the society is able to fulfill his or her potential as an integral part of the whole.  The notion that competition, manifested as aggression and conflict, is intrinsic to human nature naturally cripples the achievement of unity. Some people might end up without access to a proper education, or deprived of a system of justice that protects them, or experiencing the effects of the forces of racism unbridled nationalism, to name just a few of the consequences of an ideology based on competition.

Role of justice at three levels in society

On the individual level

Justice is the central quality in the investigation of reality

Each human being perceives the world in light of one's own experiences and understanding. The only way one can learn about the world around him or her is by separating oneself from what others claim to see or hear, and to carefully evaluate what it is we know and don't know. The beautiful thing is that the degree to which everyone in a population is actively investigating reality, they contribute towards developing the most complete collective understanding of reality. 

We follow blind imitation when we are not actively evaluating what it is we know and don't know.

Prejudice and injustice occur when we rely on the observations made by others. Here is a passage by Ábdu'l-Bahá on this theme, written around the time of World War I, "And the breeding-ground of all these tragedies is prejudice: prejudice of race and nation, of religion, of political opinion; and the root cause of prejudice is blind imitation of the past -- imitation in religion, in racial attitudes, in national bias, in politics. So long as this aping of the past persisteth, just so long will the foundations of the social order be blown to the four winds, just so long will humanity be continually exposed to direst peril." (Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p. 247)

On the individual level, justice involves treating others with fairness, which is achieved by viewing the world through one’s own eyes, and not through the eyes of others, and knowing of one’s own knowledge, not through the knowledge of his neighbor. Some of the results of this are: viewing reality more objectively, avoiding blind imitation, identifying what it is that you yourself do not know, so you can better understand the world, or seeing and understanding your own imperfections and weaknesses, so you can have more empathy with others when dealing with them. Also, on an individual level, prejudice and intolerance disappear when one is being fair minded, and viewing each person on their own personal path, with backgrounds that might be totally different from one’s own.  Also on a personal level, we each are on a life-long trajectory of giving and sacrifice. Being fair-minded is striving each day to fulfill our own personal role as a servant of humanity.

With fair-mindedness, we have to first know ourselves—what is it that we don't know, what are our own shortcomings and weaknesses. If we are fair-minded, recognizing that we have been perhaps very fortunate to be born into a particular family that has helped us, then we will be more able to deal justly with the people in our lives.

Justice gives us the objectivity to recognize what it is we know or don't know so we can continue asking questions, or evaluate the quality of data. Along that line of thought, the importance of this principle of justice is underscored in the following vignette from Bahá'u'lláh. The Blessed Beauty often remarked; “There are four qualities which I love to see manifested in people: first, enthusiasm and courage; second, a face wreathed in smiles and a radiant countenance; third, that they see with their own eyes and not through the eyes of others; fourth, the ability to carry a task once begun, through to its end”. (Stories of Baha’u’llah, compiled by ‘Ali Akbar Furutan, p.51.)

Justice is central to group decision-making and action

In the group level, justice is crucial in collective decision-making because of how it can result in unity of thought and action. It can produce a consultative climate in which the options are examined dispassionately. In this climate, people do not become affected by manipulation and partisanship.

In collective decision making, justice "is the only way to achieve unity in thought and action." It is the "practical expression of awareness that, in the achievement of human progress, the interests of the individual and those of society are inextricably linked" (CCFSA p. 37). The consultative climate that this creates allows individuals the opportunity to objectively analyze the issues and follow lines of action without being distracted by manipulation and partisanship.

When people enter the process of decision making, but lack a sense of solidarity, not recognizing how the interests of the individual and society are so linked, the foundation of trust is weak at best. How can decisions be made and lines of action agreed on when the parties involved have personal agendas that might easily benefit only one group at the expense of others?

At the societal level, justice is involved in social and economic development. Presently, questions in social and economic development are determined by a thin sliver of society composed of very privileged individuals. Often, their visions of development involve using their own lifestyles as standards by which others should model their lives. When their own views of themselves tend to be materialistic, then by extension, so become their policies.

Efforts in social and economic development often stagnate because of lack of trust.  On one side, the misuse of funds occurs too frequently, and on the other side, some donors refrain from supporting projects because of a lack of trust that their funds will be used appropriately.

Widespread neglect of justice is generally not deliberate. Most of the time, injustices occur when individuals passively accept the status quo. The degree to which each participant is regarded, and regards himself, as the trust of the whole, and a part of the solution for ensuring the well-being of his entire community is the degree to which justice can be established.

Is it possible that a society can be just if some people are motivated by religion, and other people are not? Can peace be achieved as long as there are individuals who are not motivated by spiritual ideals? I say yes, definitely. Two different groups can live together in harmony, operating on the same principle of justice

The academic, secular view of the role of justice in society is limited to securing associations between individuals. Although modern theories of justice tend to set the bar very low, justice can also function to uphold human dignity, build unity, encourage industry, strengthen cooperation, define the limits of what is acceptable or unacceptable in society, define social roles, and motivate a sense of service and altruism. This does not happen by itself though.

Bahá'u'lláh explained it this way over a hundred years ago, "That a wise and reflecting soul should commit a heinous deed is most improbable, inasmuch as such a person either seeketh after this world or hath forsaken it: if he be of the latter, he would assuredly have no regard for aught else besides God, and moreover the fear of God would deter him from unlawful and reprehensible actions; and if he be of the former, he would just as assuredly avoid such deeds as would alienate and alarm the people, and act in such a manner as to earn their confidence and trust." The people in that society must have access to an education that will allow them to think critically and make sound decisions. Education therefore is the cornerstone of a just society.

Contemporary discourse on social justice are at odds with each other

Secular

The workings of an oppressive world order has engendered extremes of wealth and poverty.

Extremes of wealth and poverty occur when societies allow themselves to function under the notion that humans are by nature competitive creatures, and that it is inevitable that some people will end up with a lot more, and others a lot less in the competition for resources. This notion is especially appealing for groups of people who are accruing more of the wealth, therefore this notion is the one that they are most likely to help perpetuate. This in turn, tends to make those extremes more pronounced.

Ironically, the approaches regarding human rights also has the potential to actually widen the gap between the extremes of wealth and poverty. For example, it is possible to pursue human rights within the framework of individualism, promoting the rights of individuals at the expense of the whole of society.  Perhaps even worse, human rights can be pursued based on a purely materialistic view of man, in which humans are little more than complex consumers. 

Human rights are shaped by ideology

Justice at the societal level is also very closely linked to the concept of human rights. Human rights are a relatively recent concept in society, having been accepted universally by the UN in 1945. Unfortunately, the concept of human rights sprung in large part from the milieu of western civilization, and thus bears much of its trappings. The concept of human rights is in many ways hostage to a slough of false dichotomies between the rights of the individual and the rights of society. The basis for human rights should be a basis of trusteeship, which is hinged on the reality that the body of humankind is one and indivisible.

 The word itself, human rights, implies that the concept is fundamentally self-oriented, in that human rights are considered entitlements.  It is not surprising that this particular term has such "self"-oriented connotations, since it was coined in a conceptual framework molded around the individualism of Western Civilization. I propose that human rights are not mere entitlements that are given to an individual by virtue of being human.  When they are applied correctly, it is for the sake of the principle of justice, and when they are applied for justice, they benefit everyone equally, not just the individual or group in question.

There is little wonder that certain moral thinkers might sometimes be concerned by occasional hypocrisy in the discourse on human rights. Different societies protect different sets of rights according to their ideologies. Some western societies which promote individualism preserve the right to own property, to move independently and pursue personal goals, but neglect other recognized rights, such as the right to health care. Western societies are obviously not the only ones that emphasize the human rights that correspond to their specific ideologies. Some Asian societies preserve social rights and ignore civil rights. Human rights can be sometimes be used as a euphemism for promoting a variety of oppressive systems, such as promoting unbridled consumerism in the name of personal freedoms, or promoting the right to trade to allow larger, foreign companies to compete with smaller, local companies.

There are a number of shortcomings inherent in the concept of human rights. One involves identifying what is the basis of human rights. The term itself was coined by Western philosophers who held the role of the individual over all other social structures. So it is not a surprise that many of the elements of that role are not acceptable to societies that do not share the same view of the individual. I would suggest that the notion of human rights is actually a non-issue that will be resolved as part of the natural process of effecting justice through the recognition of the oneness of humanity. As long as societies fail to recognize the principle of organic oneness, the concept of human rights will continue being misused by different regimes for their own goals.

Role of the divine

It is ironic that there is so much debate over the nature and source of human rights among Western thinkers. Their attempt to exclude religion and God from their debates is a rejection of what is an obvious truth for so many people around the world. Western thinkers work hard to identify sources of human rights and justice, but often deliberately ignore the facet of divinity that is cherished in the hearts of much of the world's people. To some degree or another, most of the people of the world will readily acknowledge to one degree or another that human rights are a natural result of being created by God in His image, as a noble being, and that the purpose of our lives is a higher calling, one that involves fulfilling our potential to love God and to serve humanity.

Equality between men and women

The equality of men and women is a huge issue in the discourse on justice. To resolve it is to imply fundamental changes in society. The stakes are also the highest regarding this principle. 'Abdu'l-Bahá wrote that ". . . . imbued with the same virtues as man, rising through all the degrees of human attainment, women will become the peers of men, and until this equality is established, true progress and attainment for the human race will not be facilitated. . . . as woman advances toward the degree of man in power and privilege, with the right of vote and control in human government, most assuredly war will cease; for woman is naturally the most devoted and staunch advocate of international peace." (Compilations, The Compilation of Compilations vol II, p. 170)

This principle is perhaps the most challenging one facing humanity, and the most crucial. Masses of women around the world are subjugated to such a degree that many do not even recognize their own degradation, forsaking their own dignity, often modeling themselves according to the fantasies developed in a male-centric society. Additionally, in many so-called egalitarian societies, women are subjugated by the false notion that equality means that they are the same as men. While spiritually this may be so, physically, women are different, and many women become trapped in a lifestyle that denies them the full expression of their natural roles as mothers of their own children. Even education systems often ignore differences in the development of male and female brains. Traditional education has a tendency to favor methods of learning by which boys tend to be more successful.

Education is clearly key in this important principle. Children must be exposed from an early age to healthy models of womanhood, to appreciate the role of motherhood as the source of the earliest education of each child. And in recognizing the importance of educating women as the earliest educators of their own children, an appropriate system of education must be carefully designed so that it meets the needs and learning styles of female brains.

6. Method

Lexicon of revolution

Participating in the construction of a new civilization is in no small sense, participating in a revolution. The founder of the Bahá'í Faith wrote in terms of a revolution of unparalleled magnitude. "The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System -- the like of which mortal eyes have never witnessed." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 136)

If we are collaborating in a revolution, it would be worthwhile to give some attention to the lexicon of revolution. Consider the discussion by the Italian Marxist, Antonio Gramsci, who had some interesting and suggestive ideas about participating in a political revolution, unique in the sense that he proposed a process of informal education and developing relationships built on trust among the collaborators. The next several paragraphs describe his proposed methodology. It should be emphasized that the revolution described by Gramsci was a sociopolitical one, and the revolution in which we are interested is a revolution of divine origin, the "like of which mortal eyes have never witnessed."

Gramsci described how the values of a repressive society perpetuate the status quo. A repressive system tends to control people in two ways, according to Gramsci. People are dominated through physical coercion, and because a society is not sustainable through force alone, people are subjected to hegemony, which involves ideology and consent. Hegemony, according to Gramsci, is the manner in which people come to recognize what is thought of as common sense. Gramsci's ideas of how a hegemony is propogated and sustained rings true in terms of many of the repressive ideologies actively promoted in many parts of the world today, including by the proponents of consumerism.

According to Gramsci, hegemony is perpetuated by intellectuals in society. He wrote that the intellectuals are of two  types:  traditional, such as professors, teachers, clerics, philosophers, who might believe that they are independent of the ruling class, but are actually quite dependent on it, and the organic intellectuals, such as those who work in think tanks, and work actively to maintain the hegemony.

Counter hegemony

In order to have a revolution, Gramsci described the need to have a counter hegemony. Again, while Gramsci's purpose for a revolution was purely material, and not what we are interested in, the vocabulary that he used might be useful. Gramsci wrote that a counter hegemony needs intellectuals. In a holistic framework, we must carefully redefine what an "intellectual" is. The intellectual involved in a revolution of a spiritual nature is described in this passage by 'Abdu'l-Bahá, "The spiritually learned must be characterized by both inward and outward perfections; they must possess a good character, an enlightened nature, a pure intent, as well as intellectual power, brilliance and discernment, intuition, discretion and foresight, temperance, reverence, and a heartfelt fear of God." (CCFSA p. 121) The development of this kind of intellectual is the central purpose behind any program in education.

Intellectuals

Some of the intellectuals of a counter hegemony, according to Gramsci, need to come from the traditional intellectuals, and some intellectuals need to be developed from within the ranks of the people. Gramsci proposed that the starting point of critical elaboration is the consciousness of what one really is. For him, informal education was the key to this process. An educational program must allow the individual the opportunity to analyze what is his role in the world, his purpose of creation, the meaning of life.

Informal education

Informal education links the role of the intellectual to the counterrevolution. The intellectual works with local communities, develops relationships with people in the communities, and strives to sustain people's critical commitment to the social groups. This suggests that an educational program that is tailored to develop a new conceptual framework does not have to be a formal program. It can work outside of the classroom, at the community level. It is working right now in many areas in the Ruhi Institute process, and in Participation in Social Action (PSA).

Materialistic view of humanity prevents progress

The materialistic nature of today’s dominant visions of human progress  “is a world view that is being systematically and aggressively promoted in spite of humanity’s cry for spiritual fulfillment. . . The question of what ought to be is dismissed with the superficial statement that ‘Science can only be concerned with what is.’” (CCFSA p 65-66)

Assumptions about development assume that wellbeing is dependent on physical criteria. For example, thinking that development can occur through literacy and primary education is insufficient. While literacy and primary education are important, they do not guarantee that people learn to generate and apply knowledge. Reading and doing simple arithmetic are simple functions. If this is the essence of development, it is likely that the result would be nothing more than the generation of automatons for the purpose of reaching the goals of consumerism.

An alternative statement of development would include statements such as the following:  Development is the process by which civilization as a whole recognizes the implications of the organic oneness of the human race and practices the principle that each human being is a trust of humanity. The causes of poverty are complex. At the heart of development is not the issue of material poverty, rather it is the issue of social justice. This issue applies as much to the materially rich as it does to the materially poor nations.

Economic activity is secondary to learning activity

The central process of social existence is the generation of knowledge, not economics (p. 68-69). Social progress requires that the participants are involved in the process of capacity building. That is to say, development must happen through each individual participating in the generation and application of knowledge.

What is the role of economics in our conceptual framework? “The generation and acquisition of knowledge replaces economic activity as the central process of humanity’s collective live”. (CCFSA p. 93)

As we replace materialistic conventions with concepts related to the spiritual reality of man, the nature of economic activity must also change. Certain principles that should evolve with progress in development; they can characterize the quality of economic activity. The following bullet points briefly summarize a few of these principles and possible ways in which we might see them evolving.

·         The purpose of economic development is for the laying out of the foundations of a new social order. This implies a rigorous dialogue between science and religion. Religion has to function as a means for humanity to operate in recognition of its spiritual reality.

·         Alleviation of poverty requires for humans to reevaluate its priorities. The true spirit of religion must be unleashed so that people can strive for unity and justice.

·         Employment has to be redefined so that work is seen as part of the process of the advancement of civilization, and that work done in the spirit of service is considered by God as a form of worship.

·         The environmental crisis requires humans to refocus efforts at a global level and view creation as the trust of humans.

·         The equality of men and women is so important in every single aspect of life that it should be considered the visible evidence of progress. The “pace at which developing is progressing will be the extent to which women gain access to all avenues of economic endeavor.” (CCFSA p. 95) New economic models will be reshaped by the more altruistic influence of the feminine aspect of the human race, such as insights that arise from shared experience, the view of humans in relation to others, the “recognition of the centrality to social well-being of the role of the family and the community.”

Method has to correspond to the objective

The principle of the Oneness of humanity implies a wholeness that intrinsically connects each human being on both a physical and a spiritual level. Given the intrinsic wholeness of our reality, our approach to social action must also be similarly holistic. Social change is a multi-faceted endeavor in which there is no separation between the individual and society. One transformation does not happen without the other; in fact, the degree to which this is recognized determines in large part how effective the transformation will be.

The understanding of our intrinsic wholeness produces within each individual a realization of empowerment, because we know we are capable of the greatness that has been instilled in us, humility, because we know how small we are compared to the whole, justice and fairness, because we see others as the trust of God, and confidence, because we know that as our hearts undergo transformation, the world around us, in a mystical, perhaps sometimes as yet unseen way, also transforms.

Given the intrinsic wholeness, the idea of an evolving conceptual framework takes on deeper significance, because we know that the way in which we see reality has an effect on reality itself. As our perceptions of reality become more encompassing and clear, the reality around us changes also, becoming richer, more whole, more unified. In fact, an evolving conceptual framework can be thought of as the leavening of the matrix of reality.

Finally, given the theme of our intrinsic wholeness, we are reminded of the relationship between material and spiritual education. They are fundamentally inseparable. Consider that the capacity to understand is a spiritual capacity, as was revealed by Bahá'u'lláh, "First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God -- exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 194)

Even the physical senses are designed for the purpose of increasing the capacity of understanding, a capacity which is a function of the soul. The objective of fostering understanding is to increase an individual's capacity to love. "The search for knowledge should not be concerned only with the sharpening of the mind, but also with the development of the soul's other faculties. The individual must be aware of the potentialities inherent in these other powers of the soul and have an idea of what they can accomplish." (CCFSA p. 120)

One must pay special attention to the conceptual framework

A few more words about the conceptual framework should be mentioned at this point. There are elements that are considered universal and unchanging, and relate in one way or another to all of our activities. These include the oneness of humanity, the primacy of justice, the prerequisite of unity to peace, the reality of man as created in the image of God, that human prosperity must be measured in spiritual as well as material terms, the transformative power of love, that the central process of every community must be the application and generation of knowledge, and that the human being is a mine rich in gems of inestimable value, which only education can discover. These principles, and others, we hold to be true, although we must recognize that we only understand a small part of the full implications of each of them. As we cling to them, however, and act on them, our capacities of perception increase, and we develop a fuller understanding of their implications.

We can also consider other principles in our conceptual framework on a tentative basis as long as they do not present any conflicts with the eternal elements of our conceptual framework. "Their sound evolution is indispensible if we are to act consistently and learn systematically from action. They govern our actual work. . . but we are not very attached to them and use them only to get insights we need to advance." (CCFSA p. 134) These tentative, working elements can include the use of concepts from capitalism, democracy, Confucianism, Marxism, socialism, and even techniques such as organic gardening and cognitive educational theories.

"Hidden agendas"

Given the intrinsic wholeness of our framework, we must never attempt to impose a favorite model of anything on the people with whom we are working. To impose something onto others suggests doing it against their will. There might be times in which I am operating within a model that I might not be aware of because it resonates so completely with my views of the world. I have an obligation first to try to be aware of my patterns of thought, and to be highly sensitive about how I apply these patterns of thought as I work with others.

In the same vein, we are process-oriented in our action, but we must be sincere first and foremost with ourselves as well as with others that we do come to the table with a principle and a purpose. To say we will let the principles and purpose come of their own depending on the people we work with is an exercise of self-deception. (p. 134) The framework we work in will evolve as we advance, but the source of the framework originates in the heritage of humanity as a whole—a source that is a part of "a body of spiritual teachings revealed progressively throughout the various stages of the evolution of the human race." (CCFSA p. 134)

Study-Action-Reflection is process that is concurrent and nonlinear

The approach used for a project must be considered carefully, because its efficacy is in large part determined by how appropriate it is for the line of action being followed. The most basic of the features of our approach should be that "everything we do should somehow fit into an overall process of learning." (CCFSA p. 126) Of course, this implies that we clearly define what is being learnt, and who is learning. In our conceptual framework, the protagonist of social change is doing the learning, and what is being learned is the nature of the small, interconnected changes that make up transformation.

About the learning process itself, we are engaged in a process of action, reflection on action, study and consultation. Each of these elements must in turn be examined carefully, identifying the implications of each one, recognizing that they are not a linear process, rather integrated parts of a whole. What we study cannot be separated from our actions. And we are not separate from the subject with which we are working. In other words, our work must be done in the context of ourselves as a part of the process of social transformation. In other words, our modus operandus is to function as a dialogical community.

Cultivating a dialogical community

Consultation is key to a dialogical approach. "In all things it is necessary to consult. The maturity of the gift of understanding is made manifest through consultation." (Baha'u'llah, CCFSA p. 128) Consultation "is the operating expression of justice in human affairs." (CCFSA p. 128)

The following bullet points represent a few reflections on some of the characteristics of a dialogical community.

·         No universal frameworks We work based on a set of principles that guide us in a certain direction. As we make progress, we climb higher on the “rope,” and, via the light of the Revelation, motivated by our love for God and for His creation, our capacity for understanding increases.

·         A process that associates interpretation and action The only way we learn is by studying, making plans and acting on them. The degree to which we understand our own reality and the reality of what we are working on depends entirely on the degree to which we interpret and act.

·         Understanding as practical reasoning and practical knowledge The knowledge that we generate is not owned by anyone, it belongs to all of humanity. Understanding belongs to all humans. So the act of having an idea does not imply that it belongs to the person who thought of it. In the same manner, no one person can have the only claim on a point of view.

·         A community in discourse As the understanding of each person represents a small section of reality, discourse is paramount to generate a more complete understanding. This discourse within and among communities is key in development and education, because it represents the main purpose of a community.

·         Tradition The experience of a community as a whole over time takes the form of the interactions that occur within it. This is why it is so important that the interactions that occur within it have a thoughtful purpose.

·         Different conclusions In the spirit of consultation, what is true will still be true, even if ambiguity exists in our interpretations. Even if two different solutions appear to be logical given the situation, what is true will not change. If we act, the truth will prevail. As we act, we refrain from taking extremist positions. As we act in unity, the correct solution will become clear.

Avoiding fragmentation

The wholeness of our work can only be maintained to the extent to which theory and practice are inseparable. In working for the transformation of civilization, theories are used as sources of insight that become more clearly defined as we progress in our action and reflection on action. "In this sense, for us, theory and practice are two inseparable parts of one whole each feeding and being fed by the other." (CCFSA p. 130)

7. Measuring progress

Identifying the roles of those involved in social action

Role of the learner

The individual is the actor in social action

In a sense, education is a very personal process in which an individual increases his understanding of himself and the world that surrounds him. While it results in a process of transformation of the self and the surrounding world, it has to begin of the individual's own volition. The process of learning has to come from within. The student is motivated to do all this work because of his love for learning. Essentially, the passion for knowledge and the love for learning is what make a student in charge of his education and growth. By eliminating false motivations, we can free the potentialities of the learner to respond with the fullness of what is in his heart and soul. In order for an educational method to be able to unlock the potential that comes from a person's true nature, it has to be self motivated, and the institution can only hope to serve as a humble facilitator of that process.

Partnerships in education

The role of the educational institution in a process like this is to serve as a guide to help the student along a path of learning by sharing in the learning process, asking challenging questions, bringing like-minded people together and searching for answers together.

The institution must listen carefully to the unique needs of each student, help identify assumptions that each might hold implicitly, share observations from other sources, and offer a sense of the bigger picture by introducing new thoughts and ideas collected from a broad range.

Institutions of learning

This requires the establishment of “viable centers of learning” throughout the world (CCFSA p. 71), such as Rural Universities, or centers for programs such as PSA. Also, the role of love must be an inseparable component to the process of development. Man must act with the consciousness of his dual nature. And the active dialogue between science and religion must be an integral component. By this means will people learn to develop capacity to serve humanity and develop a healthy detachment from one’s own interests and passions (CCFSA p. 71).

Progress can be measured by certain indicators of evolution

The language we use grows

We can monitor our own progress by examining our advances in the use of language. We constantly ask ourselves who we are, what we are determined to do, what are our long and short-term goals, what is our approach and methodology, what are our thoughts about the very elements of our conceptual framework. "We advance incrementally, and this advance is a sign of evolution. As we learn more and our understanding becomes more precise, our language becomes more refined." (CCFSA p. 138)

Our analysis of the forces of integration and disintegration becomes more insightful

"We must plan and implement our actions in accordance to the forces that operate within the population we serve. This implies that part of our studies and consultations must be concerned with the analysis of the social, political, economic, cultural and spiritual forces that affect our work. We need to analyze the effects of these forces on both the processes of integration and disintegration that are in motion in our society. We must then ensure that the learning process in which we participate are in line with, and contribute to, the forces that are focused directly on the construction of a new civilization. . . The magnitude of our contribution is not the most important issue. All we need to ascertain is that we build with excellence, knowing that the number of individuals and groups aligning themselves with the forces of integration increases day by day." (CCFSA p. 139)

Our ability to create becomes enhanced

The result of knowledge is the power to create. Advancement in holistic transformation is measureable by any increase in the ability to create. The protagonist of social change develops the ability to generate and apply understanding and knowledge to meet the needs of a humanity in the agony of transition from a crumbling World Order to the beginnings of a New Civilization. How can this be observed? The following points are a few indicators that came to my mind as I was taking this course:

·         The criteria by which each participant evaluates any concept will shift so that it is more aligned with spiritual principles. A change is seen in patterns of thought, perhaps in the reflections, becoming less fragmented, more holistic.

·         The people around each participant cannot be separated from the transformation that occurs within them. Any changes in the way one approaches learning are measurable in the people in one's life, including one's children, spouse, parents, friends, neighbors, colleagues.

·         We see more realization of the full equality between men and women.

·         And we see an increase in the degree of unity among the participants of social change.

8. Agency observation, the experience of ACEM with PSA in Talamanca 2006-2010

The following paragraphs summarize elements of an observation of an organization involved in social action in light of the holistic conceptual framework described in the previous pages. I will use this summary as a springboard for a more in-depth description of certain elements and processes of an organization called Association for Science and Moral Education (ACEM, for its initials in Spanish).

ACEM has over ten years of experience working in social and economic development on the Atlantic Coast of Costa Rica, in an area called Talamanca, where most of the population has roots in either the BriBri or the Kabeca Native American groups. For several years before 2006, ACEM collaborated in a program called Moral Leadership, and developed lasting relationships with many tutors, participants, and communities. Beginning in 2006, ACEM began a process of learning with an educational program known as Participation in Social Action. The educational program, called PSA (or PAS in Spanish), is being developed by a foundation in Colombia, and is inspired by many of the principles found in the Bahá’í Writings.

In 2006, ACEM and a group of tutors in the BriBri area began training in the first sections, called Blocks, of the PSA program. The tutors formed groups in their communities, and began studying with them. In the following two years there were a number of groups that lost many participants, and several groups of tutors were required to begin again, forming new groups. ACEM took this opportunity to reach out to the Kabeca community to identify people who would be interested in participating in social change and education. Several new people agreed to join ACEM as tutors, and in 2009 they began training and forming new study groups.

How will I go about observing ACEM in a manner that is consistent with the conceptual framework described in this paper? First I will identify the protagonist in social change as ACEM, the tutors, and the students. I will describe some quantitative and qualitative aspects of the protagonists in order to develop a sense of who they are and what are their motivations. This section will also include an analysis of the PSA program, its philosophy and objectives.

Then I will describe the community that is target of the social action, composed of various villages in Talamanca, in the Bribri and Kabeca areas. Again, this will be a description that has both quantitative and qualitative aspects to it. This will include an overview of some of the forces that are either strengthening or breaking down the communities.

Finally, I will observe and delineate ways in which the participants interact with their communities at large, describing any changes in the character of these interactions between 2006 and today. I will look at different levels of interactions such as:

·         Personal reflections of each of the participants, including those of ACEM and myself

·         Interactions between ACEM and tutors

·         Interactions among the tutors

·         Interaction between tutors and their groups

·         Interactions between students and their families and communities at large

The indicators that I will observe at each of these levels will include how:

·         Changes in the language used reflect a more holistic pattern of thought

·         Action is incorporated into the learning process

·         Spiritual and material understanding are integrated

·         Unity increases among each participant

·         The equality of men and women is advanced

·         Love for God and for divine principles, such as justice, play a more profound role in motivating social action

9. Conclusion

Coherence

There was a question towards the end of the course in which we were asked to reflect on the following statement. What we are learning to do is to bring about the coherence that should exist between the material and the spiritual in our individual and collective lives. This is to me the thesis statement for this course. Everything we have read and reflected on up until this point has been a facet of this profound and yet deceptively simple statement. We are one and united as a family of humans, and each human on Earth is the trust of the whole. Knowing and doing are fundamentally inseparable. The material world is intrinsically linked to the spiritual world. The purpose of life for each person is two-fold: to know and to love God, and to carry forward an ever-advancing civilization. By direct extension, the central activity of a community is the generation and application of knowledge that is both spiritual and material. The process of education itself is fundamentally a spiritual process, since the gift of understanding is a function of the soul, although learning also happens through the physical senses as well. And the more we act within a framework that recognizes the coherence between the material and the spiritual, the more effective will be our efforts at uniting the two.

So the statement explains why it is that we must make every effort to marry the spiritual and the material into all of our activities. It explains why our children's classes are not simply lessons in values, they must weave science and religion together. It explains why the education of our youth is not just material, rather they can weave science and math and spiritual lessons together as a whole. And it explains why we evaluate our progress also according to how our ability increases in the creation and expansion of the processes related to the generation and application of knowledge within our own lives as well as in the communities around us.

Does this statement explain everything we do? Yes, by the holistic nature of reality. We cannot separate anything we do from the purpose of our existence. It is undeniable that some things that we do are much more effective than others, in large part because of the spirit with which it is done. But in that light, we become more effective yet when we recognize this, and live a spirit-filled life.

On that note, I will close this love letter with a passage attributed to ‘Abdu’l-Bahá about the animating spirit behind every aspect of social action and the learning process, and the only element that can guarantee our success. “Let us have love and more love, a love that conquers all foes, a love that sweeps away all barriers, a love that aboundeth in charity, large-heartedness, tolerance and noble-striving, a love that triumphs over all obstacles, a boundless, resistless, sweeping love. Ah me! Each one must be a sign of love, a sea of love, a center of love, a sun of love, a star or love, a haven of love, a pearl of love, a palace of love, a mountain of love, a world of love, a universe of love. Hast thou love? Then thy power is irresistible. Hast thou sympathy? Then all the stars will sing thy praise!”