Tag: capacity building

Categories
- Empowerment - Religion - Three Protagonists Development Discourse Justice Oneness

120 years of discourse

Where it all began...in the West.

A few days ago passed the 120th anniversary of the first mention of the Baha’i Faith in the Western hemisphere.  At last, the spiritual forces released by Baha’u’llah’s Revelation had an “initial conversation” through which they could be channeled.  Many of the early Baha’is of the West interacted with the Faith through this initial conversation – whether they were present, read about in it a newspaper, or heard about it in a subsequent conversation.

 

September of 1893, just over a year after Bahá’u’lláh’s ascension, Reverend George Ford, a missionary in Syria, read a paper by a Presbyterian minister named Henry Jessup, at the World Parliament of Religions held in downtown Chicago.  After speaking about Christianity, he ending the speech with,

 

In the Palace of Bahjí , or Delight, just outside the Fortress of ‘Akká, on the Syrian coast, there died a few months since, a famous Persian sage, the Bábí Saint, named Bahá’u’lláh -the “Glory of God”- the head of that vast reform party of Persian Muslims, who accept the New Testament as the Word of God and Christ as the Deliverer of men, who regard all nations as one, and all men as brothers. Three years ago he was visited by a Cambridge scholar and gave utterance to sentiments so noble, so Christlike, that we repeat them as our closing words:

“That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religions should cease and differences of race be annulled. What harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind.”

 

Thus began a discourse on Baha’u’llah’s principle of the oneness of humankind.

 

One way to think about discourse is as the instrumentality through which spiritual forces are able to influence the hearts and minds of human beings.  As thoughts and habits of behavior are altered, so are social structures.  The initial conversation – the Word of God brought by a Manifestation of God and subsequently spread across the world – leads to a community dedicated to translating high ideals into action.  This new system of values reorders consciousness and behavior and restructures the administration of society.  Eventually, a civilization emerges that embodies the concepts contained throughout this conversation.  As more and more people engaged in this conversation, the civilization becomes more and more just – as justice requires universal participation.  And as it becomes more and more just, it takes on higher degrees of unity.

 

The discourse on peace that began 120 years ago in the heart of North America has gained in strength and momentum, and taken on degrees of complexity.  The conversation has taken many forms and included many topics over the last century, and is currently about a community-building endeavor that receives its impetus from an education process that seeks to build capacity in its protagonists for acts of service through imparting skills, insights, and knowledge.  But it’s always been the same conversation. This is humanity’s conversation about its spiritual and social destiny – all can contribute, all have a say.  And at a deep level, all are connected to it….all can learn from it and advance it.  The conversation’s aim is to empower populations to take charge and responsibility for their own development, as a people.  In what ways are your daily thoughts, words, and actions contributing to this conversation?

 

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Categories
- Empowerment - Prevailing Conceptions - Religion Development Human Nature Knowledge Oneness Power

The Power of Truth

For thousands of years, beginning with the birth of the family – the smallest unit in the scale of human organization – humanity’s evolution has been characterized by a process of integration, which although far less spectacular than the parallel process of disintegration, is nonetheless more significant.  This process of integration, which has gone though successive stages from clan, tribe, city-state, and nation, will culminate in the final stage of humankind’s evolution – the unification of the entire planet.  This is the age in which we now live.  The hallmark of this age in human history is the principle of the oneness of humankind.  As humanity’s transition to maturity and oneness will be a complete transformation that the world has not yet witnessed, the principle of the oneness of humankind will be the basis for the reconceptualization of all relationships within society and all social structures.

 

However, in order for patterns of community life – fruit from the transformation of relationships and structures – built upon the principle of the oneness of humankind to emerge, certain foundational concepts must be reexamined – notably the concept of power.  Additionally, to contemplate a complete transformation as the one upcoming for humanity, the question of the power to accomplish it is raised.

 

Traditionally, power has been viewed as advantage of one person or group in order to dominate another person or group.  Power is considered a limited resource that is acquired through contest with others, and confers the ability to surpass others and win.  Notwithstanding the benefits brought to the human race from the exercise of power to advance one over another, as humanity matures, it must leave behind obsolescent and anachronistic ideas that have obviously reached the limit of their effectiveness.

 

There are other conceptions of power, and with it, sources of power, that are more befitting a maturing humanity.  The powers of the human spirit, the power of unity, of love, of pure deeds, are all powers that have been harnessed and tapped throughout history, resulting in impressive accomplishments in all spheres of life.  These are the powers that religion draws our attention to – religions which have represented successive stages in the spiritual evolution of human society.  These sources of power constitute a limitless capacity to transform that resides in humanity as a whole; and their operation is necessary to move humanity forward.  Under the premise of the oneness of humanity, these sources are not only more powerful than military might, economics, media, propaganda, etc., or anything that implies an “other”, but in fact the only relevant means to progress in a global society.

 

Truth is another source of power, associated throughout history with some of the greatest philosophical, artistic, and scientific advances we’ve experienced, that humanity as a whole must learn a great deal more about how to tap in order to propel the advance of civilization.  Why is it so powerful?

 

Reality is an expression of truth.  To actively explore this reality, through conversation, through service, through fellowship, through collective reflection, through study, is to understand truth – and with that, harness the power of truth.  The exploration of reality, then, becomes a very empowering action.  Framing action as an exploration of reality, then, is a highly encouraging mindset.  As more and more individuals work together to explore reality, as more and more individuals are encouraged to share with others the idea that their collective action is an exploration of reality, and as more and more individuals are empowered by generation of knowledge, the total amount of power available to humanity increases enormously.  And suddenly, with all this power, the transformation beckoning humanity doesn’t seem as difficult.

 

The worldwide Baha’i community is actively laboring to increase the power available to humanity for its transformation: “…everywhere, a notable number of friends find themselves ready to enter into conversation with people of varied backgrounds and interests and to undertake with them an exploration of reality that gives rise to a shared understanding of the exigencies of this period in human history and the means for addressing them.”  In fact, one may say that a goal of the worldwide Baha’i community is to work for the empowerment of all the peoples of the world.

 

And as Baha’u’llah, the Manifestation of God for our age, has ushered in this new stage of human development, He has also promised that the power of truth will strengthen all of humanity in our efforts towards collective maturity: “Be not dismayed, O peoples of the world, when the day star of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth.”

 

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Categories
- Education - Empowerment - Prevailing Conceptions Discourse Human Nature Knowledge Oneness

Pedagogy of the Empowered

The Baha’i world has been learning how to use an education program to raise capacity in individuals and populations to take charge of their own spiritual, social, and intellectual development and to build communities that understand the dynamic coherence of material and spiritual prosperity.  Based on the conviction of the nobility of the human being, on the oneness of humankind, and on the principle that science and religion are two complementary systems of knowledge and practice by which civilization advances, this educational system regards “man as a mine rich in gems of inestimable value”, and believes that “education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”

 

Of course, we know that our perceptions are built upon our assumptions.  Thus, as first glance, an onlooker might perceive simplicity, tangentiality, indoctrination, limitation, rote learning, or a whole list of other problems.  Perhaps this perception is biased by assumptions and values adopted by society’s conceptions of education – which breed passivity and facilitate oppression.  And perhaps another look might help.

 

Current models of education are information based.  They consider a human being as an empty receptacle waiting to be passively filled with information and technical skills necessary to fill positions in an economic system to maintain the status quo.  They aim to provide enough thoughtfulness that a high-school graduate can vote in an election, yet not so much thoughtfulness that he will question the political system.  Education as society knows it promotes a false-dichotomy of right/wrong in order to allow for a highly simple method of evaluation, which conveniently can be capitalized (pun intended) by the economic system to brainwash consumers to buy the “right” product over the rest.  And current systems perpetuate a fragmented view of reality in order to make the minds of their graduates easily able to be controlled by those with power, yet build in enough curricular association to prevent complete disintegration of what holds together various disciplines.

 

The Ruhi Institute, which provides a highly successful example of a set of curriculum that adopts an entirely different set of assumptions about human nature and education – some which are mentioned in the first paragraph.  Its foundation is the Word of God as revealed by Baha’u’llah.  Regarding its pedagogy, here are a few thoughts:

– Ruhi curriculum is not content and information based, but rather concept based.  The purpose is not to impart information but to advance understanding about concepts.  If one just takes a glance at the material, under the assumption of information-provision, one might think “there isn’t anything in here I didn’t already know, any new information, any dates or facts”, and one might perceive it too simple.  However, the purpose of human life is to achieve understanding: “…the ultimate goal of human existence which is the station of true understanding…” and “Man’s distinction lieth not in ornaments or wealth, but rather in virtuous behavior and true understanding.”  To understand is a verb, and its corresponding subject is the human mind.  It’s object is a concept.  Through advancing understanding, the human mind is able to generate insights into reality; to produce knowledge, sciences, and arts; to effect a change of cultural; and to advance civilization.  By imparting information, the mind simply gets information.  Paradoxically, then, curriculum based on facts are actually more simplistic.

– The questions in the Ruhi curriculum are designed to engage the participants with the text.  At first glance, a fill-in-the-blank question may be simplistic, rote, mindless even.  Under current educational assumptions, it may seem very low-level.  However, the purpose of education is to advance understanding and enable participants to generate insights from the ocean of the Revelation.   In order to do this, in order to discover pearls in an ocean, one must interact with the words and concepts.  Take math as an example.  Simply reading 3+4+7=14, and then discussing it, might not advance understanding about numbers.  If the goal was information, perhaps one could waste a lifetime memorizing the sums of various combinations of numbers.  However, 3+x+7=14 requires operation; requires interacting with the numbers.  What kind of integer, when added to 3 and 7 make 14?  What kind of deeds lead to the betterment of the world?  This type of operation can then grow in complexity.  3x+5=6x-7.  And so on.  It is through operations, through interaction, through engaging, that someone learns the concepts behind numbers, and similarly the concepts within the Word of God.

– The true/false questions can also be misperceived under current educational assumptions.  Society’s educational models are based upon a system of evaluation founded on a right/wrong dichotomy.  In this paradigm, a true/false question is meant to evaluate the test-taker to see if they recalled the information correctly, and to see if they got it ‘right’ or ‘wrong’.  However, again, the questions in the Ruhi curriculum are carefully designed to advance understanding.  It breaks down current paradigms by creating true/false questions which are ambiguous, thus opening up space where understanding can be advanced in all participants through a discourse – in which people of all backgrounds of mind can advance understanding on equal footing, supporting each other’s advance and respectful of the knowledge that each one possesses at any given moment, and in which all can benefit from a diversity of perspectives.  Under an anachronistic evaluation model of education, however, ambiguous true/false questions just seem poorly worded.

– Humanity is one.  And the human being is one.  Thus, all aspects of the human being are one.  And all fields of human endeavor are one – a collective investigation of one underlying reality.  Over time, human society has successfully fragmented educational disciplines (as it has fragmented all aspects of life).  It has become popular to claim a multi-disciplinary approach to education, yet all current education does is associate disciplines together.  When studying physics, a series of math problems about gravity are presented, as a way to integrate math and physics – but the result is only an association (and hard math problems).  True integration occurs when education revolves around the understanding of concepts, the acquisition and generation of knowledge, the development of skills and attitudes, the formation of habits, the strengthening of qualities, all related to performing an act of service.  Here, service becomes the key to coherence and integration – the balance.  Because in the end, isn’t the purpose of education to reveal the gems of an individual and enable mankind to benefit?

 

In the curriculum of the Ruhi Institute we have a potent example of how education can empower the masses of humanity to take charge of their own development and contribute to the establishment of a new world civilization – a pedagogy of the empowered.

 

Categories
- Consultation - Language Discourse Justice Knowledge Oneness Power

Collective Reflections

This past weekend, nearly forty individuals gathered together for an exploration of participation in discourse. (See post, Discourse: Session at Bosch)  The aim was to connect everyday conversations – those with neighbors, with friends, with co-workers, with family, with parents of children and junior youth – regarding society’s prevalent discourses with the conceptual framework described by the Universal House of Justice, in order to provide a context for continued reflection, action, and learning.

Among other documents, the letter dated 2 March 2013 from the Universal House of Justice was the main study.  Both halfway through study of the message and at the end of the study – which was done in small groups – all participants got together as a large group, and each individual shared one advance in understanding regarding the conceptual framework provided by the Universal House of Justice in that message, one salient point that they wished to share with the large group.  Capacity to articulate insights perceptibly increased from the first round of sharing to the second.

Below are some brief notes of each comment, grouped by concept.  This list can serve both as inspiration for others to connect their experiences with the framework provided by the House of Justice, as well as a source of analysis and reflection.  (Of course, these groups are my own categorization – many comments span multiple concepts).

 

ONENESS

– Oneness requires breaking of all us/them dichotomies, including an “us” that is more conscious of the oneness of humankind and a “them” that is less conscious.

– Relationships are reconceptualized based on the principle of oneness – including our relationship with nature.

– That the rational soul is the identity of a human being is a conviction of the oneness of humankind

– Concepts addressed by the House apply to all.

– All are working to advance one humanity, because all are one – this realization gives hope.

– Hallmark of age of maturity is oneness – this principle reconceptualizes relationships and structures of society.

– The new civilization won’t come through only the efforts of Baha’is, but is a process of organic change that all people contribute to.

– Humanity’s transformation will occur through the efforts of all people.

– The principle of oneness reconceptualizes all human relationships in a sustainable way.

– Peace will not come about through Baha’is alone, but all people – this reality is becoming more apparent.

– Association with others in a spirit of joy and radiance creates unity which actually advances humanity forward.

– The rational soul (our identity) has no gender – an empowering concept to women, as well as men.

– Unity is promoted through associating with joy.

 

THREE PROTAGONISTS

– The vision of the relationships between the three protagonists is completely new; there is no precedents to guide action, only a mode of learning.

– Each of the three protagonists affects the other – how can I, as an individual, strengthen community and institutions?

– The three protagonists are not just for the Plan, but actors on a stage of history that at this point need cooperative relations in order for humanity to mature.

 

HISTORY / FUTURE

– Humanity is on an evolutionary path and is at the threshold of maturity – our communities are similarly at this point.

– Humanity’s transition requires work and effort, and though it is difficult, we try and learn.

– Historical perspective is important to understand humanity’s current state.

– The House is opening and guiding the final frontier for humanity’s evolution – the building of a world civilization.

– Civilization is to the body of humanity as the soul is to the body of an individual, which elevates the building of civilization to the level of sacred.

– The analogy of the soul to the body as civilization to humankind gives a vision of spiritual, as well as material, prosperity.

 

TWO PROCESSES

– Linking together the process of disintegration and integration infuses hope into our outlooks.

– The process of disintegration is not discouraging, but hopeful; it sweeps away barriers and allows for more integration.

– Integration and disintegration go hand it hand – disintegration allows for integration.

– As the forces of disintegration are removing obstacles, integration proceeds; the House of Justice is now sending open letters to Iran, as an example.

 

LEARNING

– Diversity of thought has led to a rich conversation that allows investigation of truth.

– Our mode of operation is a process of learning, and all is on a continuum – there is no need to fear disintegration.

– Culture of learning allows adaptation.

– Decision-making in fact benefits from a diversity of opinions, because consultation is a form of collective investigation of reality.  Diversity is a source of strength.

– The messages of the House of Justice become more accessible through a collective collaboration of diverse minds.

 

JUSTICE

– Consumerism is inherently unjust – it doesn’t allow justice, which is a faculty of the soul that allows one to distinguish truth from falsehood, to be exercised.

 

POWER

– Sources of power that can be harnessed include the power of unity, of truth, of pure deeds, of humble service, which represent a limitless capacity to transform humanity and allow each person to grow spiritually.

– Words associated with power include “release” and “enable”, not “seize”.  How do we help release the power latent in others?

– Reconceptualizing power as having sources based in the human spirit, and the power of unity for example, is an empowering notion, something all can access.

 

TWO FOLD PURPOSE

– The two-fold moral purpose permeates all aspects of life and all three protagonists, including its appellation to the Baha’i community itself (its own development, and its involvement in society at large)

– Through an understanding of this coherent framework for action, how can I choose coherent goals in life, aligned with two-fold moral purpose?

– Two-fold moral purpose requires a coherence of words and deeds.

 

THE UNIVERSAL HOUSE OF JUSTICE

– The language of the House is accessible to all, and phrases from it can touch hearts.

– The House is inviting us to engage with a deep vision of a just and prosperous world civilization.

– How empowering is language of the House of Justice.

– The House of Justice has been providing us guidance in unfolding layers – their vision is world-embracing.

– The House of Justice itself is a model of effective governance, for it seeks to empower.

– This message demonstrates the power of Baha’u’llah through the vision and compassion of the House of Justice – all are uplifted, even those chastised.

 

DISCOURSE

– Discourse is part of the growth of Baha’i community – people are gems of value, and all can contribute.

– My goal is to have better discourse each day through reflection on conversations.

– The language of the House of Justice affects hearts, and use of its phrases is powerful.

– This letter represents a force of integration, and is empowering to discuss and share.

– The House of Justice’s use of language raises standards of discourse, and it uses language in a way that is beyond dispute.

 

Discourse

Categories
- Empowerment - Governance Development Human Nature

Building the Capacity to Build Capacity

When one examines social structures, processes, and relationships, one can identify numerous factors that influence them all.  Yet one that is a never-changing and ubiquitous factor upon which ultimately depends the efficacy of civilization-building is the individual – the values, qualities, and capabilities developed and expressed.  On the one extreme, people will not spontaneously arise to perfection when institutional maturity demands it; and on the other extreme, people are not incorrigibly selfish and inept.  As has been stated numerous times regarding human nature, individuals have the potential for both egoism and altruism – and that attribute that is manifested depends, in large part, on the surrounding environment.

 

The environment, however, includes, of course, social structures and institutions.  And they are, in turn, shaped by the individuals who participate in them.  Thus we have set up a profound reciprocal dynamic between individual and structural change – and any lasting change must focus on both simultaneously (as aspects of the same process of advancing civilization).  All of this means that the goal of effective governance requires the building of capacity in individuals who are to shape governance, which itself requires institutional structures, particularly education, that build capacity in individuals.  Education must empower individuals to create systems of governance described in the last few posts – with this goal, we see how important moral, intellectual, and spiritual education actually are.  The quality of honesty and humility in a statesmen, the capability of consultation and cooperation in a leader, and the attributes of open-mindedness, of freedom from prejudice, of rectitude of conduct, of a world-embracing vision, of thinking in terms of process, of systematic inquiry, of reflecting with others, of seeing unity in diversity, of a spirit of service, of being able to communicate well, in this context all take on a fresh and urgent importance for education, even at a childhood level.  Justice – a capacity often attributed to the level of state – is fundamentally a faculty of the human soul.

 

The highest purpose of institutions is to nurture human potential – those being governed, as well as those serving within the institution.  In the process, and also as a consequence, effective governance is built – it cannot be any other way.  The goal of social structures is to empower individuals; the building of these social structures is through empowering individuals.  The end is simultaneously its own means.

 

Where do you see examples of individuals empowering structures of governance?  Where do you see examples of structures of governance empowering individuals?  

 

How can education foster these mutually empowering relationships?

 

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Categories
- Consultation - Governance - Human Body Justice Oneness

Oneness, Justice, and Governance

As has been a central theme throughout the discussions on this blog, our current stage of human history is defined by global interdependence.  All forms of government and organization that divide one group against another are simply outdated, ineffective, and frankly detrimental.  Progress requires harmony and coordination among and between all levels of society; and thus, the practice of governance – which is an institution that serves to facilitate progress – must be informed by a recognition of humanity’s oneness and interdependence.

The vision of our social body is analogous to the human body, in which diverse elements are integrated together in a unified whole – each achieving well-being through striving for the well-being of the whole, while the well-being of the whole allows the full realization of each parts capacities.  As demonstrated with an organism, organic unity is not uniformity – it is harmony of diversity.  Similar to biological life, diversity is a source of strength, of creativity, of resilience, of productivity, of adaptation, of beauty; and real prosperity will be achieved when all the diverse elements and segments of society contribute towards governance within a unified and integrated framework.

The means to achieve unity is through justice.  The role of a just government, then, is to allow every individual and group the opportunity to build capacity to contribute to the advancement of civilization; as well as to guide collective goals and collective decision-making processes with the aim of the well-being of the whole, and not of one part at the expense of the whole.  This necessitates a consultative approach to governance, to allow for diverse thoughts to become harmonized into unity of action.  Justice is how unity in diversity occurs.

In your daily life, what are some forms of governance and organization that you encounter? 

How are they informed by oneness and justice?  How can they be informed by these concepts?

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Categories
- Governance - Prevailing Conceptions - Three Protagonists Power

Governance and Discipline

How does the conception of power from the last few posts shape thoughts regarding governance?  Currently, because our society’s structures and relationships are dominated by self-interested expressions of power, governance is viewed as a set of regulations and rules of conduct between competing parties, or an instrument of oppression by those in positions of privilege.  Government, viewed in this manner, disciplines the populous in two ways – through systems of overt reward and punishment to ensure order and the status quo; and through a version of “common sense” indoctrinated through government education and socialization to ensure the easy governability of the people.  What results is a perpetual struggle for power.  Little wonder the lack of trust in authority.

As demonstrated with the analogy of the relationship between the nervous system and the muscular system in the body’s release of power, the role of government instead, is to guide and coordinate collective capacity towards pursuit of collective goals, decided upon through consultation.  The highest purpose of institutions is nurturing human potential – releasing the creative powers of individuals and communities and harmonizing them together.  Discipline also takes on new meaning.  On the individual level, it is responsibly aligning creative capacity and action with collective endeavors, and consulting thoughtfully with institutions.  On the institutional level, it is putting aside their own interest, valuing the welfare of all, and consulting with humility, never considering themselves intrinsically superior.  On both levels, this discipline is not imposed by checks and balances, nor by fear or incentive.  It is ultimately a conscious, spiritual, internal process entailing self-sacrifice and alignment with a higher purpose.  And this process will lead to empowered individuals, empowered communities, and empowered institutions, utilizing power for the betterment of the world.

Do you have any relationships with authority that nurtures and releases your capacities and powers?  What are the dynamics?

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Categories
- Consultation - Empowerment - Three Protagonists Knowledge

Global Learning

A culture of learning that operates through study, consultation, action, and reflection, depends on empowerment and capacity building on the level of both the individual and the institutions of society.

Individually, all are responsible to participate in the generation and application of knowledge according to each’s unique talents and capacities.  Contrasted to current society’s depiction of education and learning as a filling information into the empty minds of passive recipients, a culture of learning recognizes the innate capacities of creativity, insight, and intelligence of all individuals.  Opportunities must be created to develop these latent capacities towards the end of generating and applying knowledge for the betterment of the world.

Institutional capacity must also be developed – both creating systems which foster the empowerment of individuals through manifesting their latent capacities of knowledge generation, as well as  consolidating, integrating, and diffusing generated knowledge.  Learning is a collective enterprise, as consultation thrives on diverse perspectives and views from many individuals.  Thus, not only does the role of institutions becomes the empowerment of all to contribute to learning, but to distill and synthesize knowledge generated from diverse settings and contexts.  Knowledge propels the advance of civilization – the goal being a world civilization.  Knowledge, therefore, has a global dimension, and institutions must discern universal patterns from local insights.  Of particular significance is the impact these concepts have on the educational systems of the world.  They need to be concerned with empowering students to be active participants in a process of generating and applying knowledge – not receptacles of others’ learning; and they need to compare knowledge from diverse contexts, identify patterns, and disseminate learning.  In these ways will institutions be empowered themselves to guide a global collective learning process towards building a world civilization.

Categories
Development

Capacity Building

One fundamental feature of a development process that recognizes the material and spiritual requirements of social reality is capacity building.  In fact, development can almost be seen as synonymous with building capacity.  The people themselves are the protagonists of their own development, as all learn to generate and apply knowledge to manifest the latent capabilities inherent in each human being.  Development is not the provision of goods and services from a “developed” group to a “developing” or “underdeveloped” group.  Though this may happen at some points in the process, but it is not development; for it breaks down humanity into otherness, incompatible with the principle of oneness.  Every human being is inherently noble, endowed with talents and capacities that can be revealed to contribute to their community.  The people are the true treasures.

What does an economic system look like that is built on these convictions?

A conception of development that ignores spirituality marginalizes the populations that it aims to serve, as well as becomes deprived of humanity’s deepest roots of motivation.  Throughout human history, the achievements of religion have been moral in character; through religious teachings, people have developed the capacity to love, to unify, to seek truth, to sacrifice for the common weal.  Spiritual values in development not only engages the participation of the vast majority of humanity – which approaches universal participation demanded by justice – but also elicits powerful human capacities that can serve to benefit humankind.  True development necessitates spiritual principles as capacity is built.

What spiritual values are relevant to development?

Categories
- Consultation Discourse Justice Knowledge

Discourse and Justice, Part I

As a community of discourse we need to ensure that we develop the ability to read and examine other people’s views and thoughts on a given subject with fairness. This does not mean that we never reach conclusions or continuously consider new or erroneous explanations without an end in sight, but that we believe the truth exists as a conglomerate of all valid vantage points, in which the different perspectives of many hearts lend insight into the many facets of reality, complex and intricate as it is. To a large extent, the problems in the world today testify to how much we have neglected to consult as a global community on issues of communal concern, neglecting and marginalizing the views and experience of those most affected by our policies and decisions. Ironically the best conclusions, the authors believe, can only be reached when all sides have weighed in and proper consultation is allowed to cement the various view points in an understanding that leads to valid and worthwhile action.  Justice requires that multiple views be incorporated into an understanding of a multi-faceted reality. This is our destiny, in spiritual maturity, institutional structure, and social force of habit.

There are two extreme positions that we have noticed in characterizing public involvement in the discourses of society. When new comers come to the table of discourse on issues related to development, unity, science and its relationship with religion, peaceful resolution to international conflict, malnutrition, disease and poverty, we find that there is a tendency to fall into one or the other extreme position alleviating the difficult burden of studying the discourse at hand to familiarize oneself with its intricate and challenging substance. These are difficult questions and to be presumptuous about how long it will take for discourse to yield fruit on any issue, does no one any good. Patience is an indispensable ally. Humbleness is a must. And a willingness to learn and study, and never be arrogant in the face of new data, facts or even concepts is a whole life’s worth of challenge and success.

Categories
Oneness

Freedom

The concept of the oneness of humankind provides an ideological foundation upon which humanity can understand its own reality in a way that conduces to its prosperity and harmony.  It is an ontological truth of reality, a teleological end and method which provides direction to the evolution of humankind, and a latent truth relative to human agency.  Within the context of oneness, many, if not all, social and spiritual concepts take on new meaning.  Our discourse, for instance, has demonstrated one such re-interpretation of history through the lens of oneness.  Let us take, as another example, freedom.  Freedom too is re-conceptualized in the context of the principle of oneness.

Freedom is essential to human life.  Whole nations, entire generations, and famous heroes have all fought to create and to preserve freedom.  Vast societies have formed and fallen around the question of freedom.  Why, it may be asked, is freedom so important?  What is its purpose?  And for what are we free?

Humanity is one interconnected social body.  Freedom as a concept, therefore ,is moderated by others like it, such as justice, collective well-being, capacity-building, and others.  The purpose of freedom, like so many other principles, is to facilitate contributions towards the maturation and prosperity of the whole human form, including its every constituent member.  This implies freedom has limits – if it is a means towards prosperity, any freedom that leads to oppression, tyranny, disunity, inequality, or injustice is not proper and cannot be allowed.  Historical examples abound where freedom facilitated oppression.  Freedom is a necessary prerequisite for each individual’s personal investigation of reality and its truth; yet the resulting knowledge must principally be applicable towards human betterment.  Freedom, within the context of oneness, its exercise – and restraint – spring from cooperation and consultation, and not as much from legality and rule of law.

That every individual should enjoy freedom of thought, word, and action is not a promotion of the cult of individualism.  Nor is framing freedom in the context of societal well-being a violation of individual rights.  Transcending the difficulties associated with these extremes, we understand the concept of freedom within the context of oneness.

Do you have thoughts regarding the relationship of freedom and oneness?