Revelation & Social Reality Learning to Translate What Is Written into Reality Paul Lample Palabra Publications Copyright © 2009 by Palabra Publications All rights reserved. Published March 2009. ISBN 978-1-890101-70-1 Palabra Publications 7369 Westport Place West Palm Beach, Florida 33413 U.S.A. 1-561-697-9823 1-561-697-9815 (fax) [email protected] www.palabrapublications.com Cover photograph: Ryan Lash O thou who longest for spiritual attributes, goodly deeds, and truthful and beneficial words! The outcome of these things is an upraised heaven, an outspread earth, rising suns, gleaming moons, scintillating stars, crystal fountains, flowing rivers, subtle atmospheres, sublime palaces, lofty trees, heavenly fruits, rich harvests, warbling birds, crimson leaves, and perfumed blossoms. Thus I say: “Have mercy, have mercy O my Lord, the All-Merciful, upon my blameworthy attributes, my wicked deeds, my unseemly acts, and my deceitful and injurious words!” For the outcome of these is realized in the contingent realm as hell and hellfire, and the infernal and fetid trees, as utter malevolence, loathsome things, sicknesses, misery, pollution, and war and destruction.1 —BAHÁ’U’LLÁH It is clear and evident, therefore, that the first bestowal of God is the Word, and its discoverer and recipient is the power of understanding. This Word is the foremost instructor in the school of existence and the revealer of Him Who is the Almighty. All that is seen is visible only through the light of its wisdom. All that is manifest is but a token of its knowledge. All names are but its name, and the beginning and end of all matters must needs depend upon it.2 —BAHÁ’U’LLÁH Preface v Part I: Revelation, Understanding and Action 1 Constructing the Kingdom 3 2 Understanding and Practice in the Bahá’í Community 29 3 Learning and Growth 67 4 Contributing to the Advancement of Civilization 109 Part II: Additional Considerations 5 A Problem of Knowledge 161 6 A Problem of Power 191 References 231 Notes 235 Index 285 Preface HEN A NEW REVELATION is brOugHT to humanity, it upsets the equilibrium of the old social order. It unites the hearts and minds of those who recognize it and Wthus forges a new community. From within that community must emerge a consciousness that can decipher and a capacity that can apply the new teachings in order to make the world a different place. How do we move from a world centered on materialism and self-gratification to one that is centered on the application of spiritual principle and service to humanity? How do we transcend dissension and destructive criticism to harvest the fruits of critical thought in a united search for truth? What is the nature of the process through which we understand the meaning of the Sacred Texts and put the teachings into practice so that we can contribute to the unfoldment of an ever-advancing civilization? This book explores how, as Bahá’ís, we try to understand the Word of God as given to us in Bahá’u’lláh’s Revelation and how we act on our understanding to achieve His purpose. It consists of six chapters, divided into two parts. Part I consists of four chapters. The first introduces the challenge of transforming social reality through the impetus of divine revelation. The second chapter looks at how Bahá’ís engage in a process of learning to comprehend and act on the teachings in light of the guidance provided by two authoritative centers: the Book, with its designated Interpreters, and the Universal House of Justice. Chapters 3 and 4 examine this approach to Bahá’í understanding and practice, first in relation to the expansion and consolidation of the Cause over the decade beginning with the Four Year Plan in 1996, and then, in relation to the generation and application of knowledge aimed at engag- ing society and contributing to the advancement of civilization, with particular attention to experience in the field of social and economic development. v vi | REVELATION & SOciaL REALITY Part II addresses possible objections to the perspective offered in Part I that arise from contemporary—specifically postmodern— thought. Postmodern concerns are particularly sensitive to questions of knowledge and power, and the presentation in Part I on understanding and action may be dismissed by some as being naïve or coercive. Chapters 5 and 6 do not attempt to provide a comprehensive Bahá’í perspective on knowledge and power but are, instead, a response to a particular kind of criticism that might be directed toward the Faith. Throughout the book, but especially in the last two chapters, there is an effort to correlate, to some extent, Bahá’í teachings with contemporary thought. This is because Bahá’ís do not understand and act in isolation from the world. Concepts and methods that shape the intellectual life of humanity impose themselves upon us, shape our perspectives on the Faith, and define the terms in which as a community we engage the wider society. At the same time, perspectives compatible with the Bahá’í teachings emerge in the work of contemporary thinkers who are attempting to resolve problems of knowledge and power arising from the challenge of postmodernism. Some of the authors whose works are touched upon are prominent in their fields, others may be marginal. The purpose is not to give a thorough survey of contemporary concerns but to draw on specific insights that shed light on aspects of Bahá’í practice. Highlighting such insights, however, does not imply endorsement of the views of these thinkers; Bahá’u’lláh’s teachings cannot be subsumed by or considered fully compatible with any particular school of thought. Because the primary focus of this book is the exploration of how the Bahá’í world comes to understand Bahá’u’lláh’s teachings and translate them into action, it does not explore in depth the nature of the spiritual forces released by divine revelation and how they drive the community forward. In all of the processes concern- ing understanding and practice discussed in this book, the inherent spiritual nature of the activity is assumed. God exercises His will for the achievement of His purpose. No one can limit or fully rational- ize the mysteries of the movement of His hand. In the work of the Faith, objectives can be achieved only when spiritual disciplines such as prayer, meditation, fasting and bringing oneself to account each day are put into effect and the bounties of God are received. Nevertheless, these spiritual forces operate in a real not a magical way. It is attraction to God and the love of Bahá’u’lláh that gives Preface | vii us the strength to exercise control over our conduct, to properly apply divine principles and laws, to subdue the ego and work in harmony with others. And when we inevitably fail to meet the mark at a given stage of development, it is our love for Bahá’u’lláh that helps us forgive each other and forget the past, demonstrate toler- ance and love, and pick ourselves up, heal our wounds and renew our collective efforts. Yet, as we labor in the path leading to divine civilization, we cannot hold an overly simplistic view that spiritual forces will do all the work: that we pray and our wishes are granted; that we teach and “something happens” to create social change; that an Assembly decides and, because it is a divine institution, the correct outcome is guaranteed. Throughout the dispensation, Bahá’í thinkers will grapple with the profound concepts surrounding a “Bahá’í perspective” on Revelation, knowledge, and action to change the social order. A few words on such a fundamental subject at this stage can hardly be considered definitive. The tentative ideas put forward in this book are the limited and fallible views of one individual. They do not represent the position of any Bahá’í institution. They should not be unthinkingly adopted as truth nor pose a threat to the heartfelt strivings of any believer. They are merely a contribution to the discourse of those believers who are struggling to come to terms with problems of understanding and knowledge, of religious practice and social change, and who are attempting to correlate Bahá’í and contemporary worldviews. In this respect, I greatly appreciate and am indebted to many Bahá’ís whose ideas have catalyzed the thoughts offered here. This book is a reworking of a number of papers and presentations offered since 1995 in various settings and was largely completed by 2004. A version was included as background for a discussion about the generation of knowledge and the advancement of civilization in an Internet forum hosted by FUNDAEC in 2007; the thoughtful comments of participants led to a reorganization of the material and further revision of certain sections. The past thirteen years marks a period of creative ferment in the Bahá’í world. In the work of expansion and consolidation and in the work of social and economic development a new culture of learning has been born and a growing number of believers are gaining first hand experience about how to apply the teachings to the challenges facing their communities. In some places, admit- tedly, new ideas and approaches are applied in a rigid and dogmatic viii | REVELATION & SOciaL REALITY way; however regrettable, this is an unavoidable feature of learning and change. Where a healthy approach has been maintained, new capabilities have been cultivated and individuals, communities, and institutions are beginning to learn how to learn—that is, how to take the guidance found in the teachings and in the messages of the Universal House of Justice and translate it into effective action.