Bahá’í World/Volume 30/Fostering the Spiritual Education of Children

The Bahá’í World
Volume 30

Fostering the Spiritual Education of Children

Barbara folmson discusses the importance of spiritual and moral education in child development, looking at similarities between Balm? cyfhrts and the thinking ofcurrent experts in the field.

hile the spiritual education of children has been an

integral part of Baha’i activities from the earliest days

of the Baha’i Faith, since 2000 the worldwide Baha’i

community has redoubled its efforts on behalf of Children

everywhere. Stimulated by a letter written by the Universal House

of Justice in April of that year, Baha’is are responding to the call

to undertake “urgent and sustained effort in the interests of children

and the future.” In that letter, the Universal House of Justice observes:

In the current state of society, children face a cruel fate. Millions and millions in country after country are dislocated socially. Children find themselves alienated by parents and other adults whether they live in conditions of wealth or poverty. This alienation has its roots in a selfishness that is born of materialism that is at the core of the godlessness seizing the hearts of people everywhere. The social dislocation of children in our time is a sure mark of a society in decline; this condition is not, however,

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confined to any race, class, nation, or economic condition—it cuts across them all.1

In response to that letter, Baha’i communities around the world are striving to address this critical need according to their circumstances.

In Cape Town, South Africa, for example, a small weekly English— language class for Congolese and Rwandan refugees has expanded to include an after—school Baha’i children’s enrichment program that has attracted 25 children of refugee, ‘Colored,’ and ‘black’ South African backgrounds, as well as devotional gatherings open to all, regular study circles for adults, and a small but sustainable social and economic development project. Nearby communities have requested help in initiating similar projects in their own localities.2

With support from government and nongovernmental organizations, an Education for Peace project in Bosnia and Herzegovina, initiated by Landegg International University in Switzerland, has provided training in the principles and skills of peacemaking to 6,000 students, 10,000 parents, and 400 teachers of Bosnian, Croat, and Serb ethnic groups in three cities. The goal is to break down the cycle of violence that has afﬂicted the children of the Balkans in places such as Ilidza, where some 70 percent of the children in the primary school have lost one or both parents to ethnic conﬂict.

The President of the Navajo Nation appealed for help from the Native American Baha’i Institute in the southwestern United States after learning that the Institute offered training for parents. As a nearby community had just lost a youth to suicide, the community, the school board, and the local political leadership invited the Institute to adapt and offer its spiritual parenting program, part of the US Baha’i community’s core curriculum for spiritual education, to the population at large.

1The Universal House of Justice, message to the Baha’is 0f the world, Ricivan 157 BE (April 2000).

2 Information in this essay about Baha’i educational initiatives around the world has been taken from reports gathered by the Baha’i World Centre and by national Baha’i institutions and agencies.

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Residents of the mountain Village of Quebrada Venado on the Ngabe—Bugle (Guaymi) reservation in Panama, appreciative of the efforts of teachers—one of whom has volunteered full—time for seven years—in their only school, say, “I cannot read or write, but my children will learn to read and write,” and “With this school, our children will be freed from the darkness of ignorance. These children are our future.”

As the Baha’i community undertakes these grassroots efforts on behalf of children, it is attempting to explore a preliminary series of questions to assist it to increase the effectiveness of these efforts: What can be learned from the extensive scriptural references and history of the Baha’i Faith about the process of spiritual education? What can be learned from other educators? What sorts of community and institutional support reinforce these efforts? How can Baha’i communities collaborate With like—minded organizations so that all children increasingly “shine as the emblems of a better future?”3

Regarding the importance of spiritual education, Baha’u’llah teaches: “That which is of paramount importance for the children, that which must precede all else, is to teach them the oneness of God and the laws of God.”4 ‘Abdu’l—Baha observes that children “are even as young plants, and teaching them the prayers is as letting the rain pour down upon them, that they may wax tender and fresh, and the soft breezes of the love of God may blow over them, making them to tremble with joy.”5 He further states that spiritual education adorns the human spirit with attributes of the divine,6 and it includes instructing children in all the beneficial arts and sciences as well as “teaching them altruism” and “service

3 The Universal House of Justice, message to the Baha’is of the world, Ridvan 157 BE.

4 Baha’u’llah, Cited in “Baha’i Education,” 7776 Compilation ofCompilatz'om, vol. 1 (Ingleside: Baha’i Publications Australia, 1991), no. 565, p. 248.

5 ‘Abdu’l—Baha, cited in “Baha’i Education,” no. 603, p. 268.

6 ‘Abdu’l-Baha, T/ye Promulgcztion ofUm'versal Peace: Talks Delivered by 7117qu— Ba/m’ during His Visit to t/ae United States and Canada in 1912, rev. ed. (Wilmette: Baha’i Publishing Trust, 1995), p. 350.

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to the oneness of the world of humanity.”7 From a Baha’i perspective, then, spiritual education may be seen as the application of the Word of God to human experience. Education becomes “spiritual” when it is undertaken in light of a deep conviction that the universe came into being through the creative power of an “unknowable Essence” called God, that educating one’s inner reality prepares an individual for a life beyond this material existence, that the world’s great religions have provided the impetus for human development throughout the ages, and that all of the world’s diversified peoples make up “a single human race” With the earth as its “common homeland.”8

Historical Perspective

Baha’u’llah’s writings have guided the spiritual education of children from the earliest days of the Faith, inspiring the creation of local Baha’i classes since the mid—nineteenth century. Baha’u’llah Himself provided for the education of His extended family while still in Tehran and throughout His life in prison and exile, according to His extremely limited means. In Acre, the children of His large extended family “looked upon Baha’u’llah as another loving Father; to Him we carried all our little difficulties and troubles. He took

an interest in everything which concerned us.”9

‘Abdu’l—Baha shared His Father’s interest in the education of children. He arranged for their schooling in Haifa and Acre, in the Village to which they were removed for their safety during World War I, and in Egypt, England, and Lebanon as they grew older. He arranged special meetings with children in each of the major cities He Visited during His extended travels in the West.

And He taught them Himself:

7 ‘Abdu’l—Baha, cited in Lights oquidance, ed. Helen Hornby (New Delhi: Baha’i Publishing Trust, 1988), p. 212.

8 The Universal House of Justice, letter to the world’s religious leaders, April 2002.

9 Tuba K_h_anum, quoted in Lady Blomfield, 7796 Chosen Highway (Wilmette: Baha’i Publishing Trust, 1967), p. 98.

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Despite the enormous press of work, the Master [‘Abdu’l—Baha’] found time once in every week to hold a Class for small Baha’i children. Here they would recite the short Tablets they had learned by heart and bring samples of their handwriting to show Him. He loved them. He showed great concern, wishing them to learn the principles of Baha’i conduct. Although He was firm, He strictly forbade anyone to strike a Child or use the customary rod and punish them. He told their parents and teachers to emphasize the importance of good conduct and said that in this way, if the child failed in some particular, the very reminding the child that he had failed would impress that child as a severe punishment. The child would thus learn to avoid even the slightest failure in good conduct and grow up and recognize good conduct m 10

as the true mark of a Baha 1.

I9)

After the passing of Baha u llah, ‘Abdu’l—Baha’s numerous letters to Baha’l’s in both the East and the West encouraged them to foster the spiritual education of children. While the Baha’is in the West focused on spiritual education classes, Baha’is in the East established schools emphasizing literacy and academic studies as well as spiritual education. In many cases they were the only schools available to children in those communities. In Ashkhabad, Russia, Baha’is had founded schools for both girls and boys by 1907. These were the first modern schools to be established in that region and earned a reputation for excellence. In the early years of the twentieth century, Baha’i schools were also founded in some 40 cities and villages throughout Iran, including the Tarbiat Schools for boys and girls in the capital city.

Although the Iranian government suspended these schools in 1934, the Baha’i community has continued to provide systematic spiritual education classes for children, combined with tutoring as needed in academic subjects and periodic Visits to learn the accomplishments and needs of each child. This system of spiritual education and training became so effective that at the time of the 1979 revolution in Iran, the Baha’i’s had achieved full literacy in their community and demonstrated a resiliency and depth of faith

10 Marzieh Gail, Summon up Remembrance (Oxford: George Ronald, 1987), p. 138.

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that enabled them to endure persecution for their Faith. Their steadfastness and courage included all social classes, men, women,

youth, and children.11 Studying the Word of God

The Baha’i community in Iran achieved so outstanding a result that when the Universal House ofJustice called on Bahé’r’s around the world to eliminate illiteracy from the Baha’i community as a whole, they were encouraged to follow the example set by their fellow believers in the cradle of their Faith. The Baha’i community’s success Stems from its understanding of literacy, which it sees as more than “the set of knowledge, qualities, skills, attitudes, and capacities that enable individuals to preserve self—esteem by assuming both control over their own growth, and by becoming active participants in a process of social change that will lead to a more peaceful, just, and harmonious society,”12 as the term has been defined by a United Nations committee. For Baha’is, literacy provides the human soul with direct access to the transformative

inﬂuence of the Word of God.

‘1 A letter written from Iran in 1981 provides numerous examples of the courage of these children, including the following:

Akram, the 11-year—old daughter of ‘All’ Mutahhari, one of the seven martyrs of Yazd, is another example of such heroism. After her father and the six others were martyred, she went to school and the teacher asked the students in her class to write an essay about their experiences during the summer vacation. Akrarn wrote a sweet and factual essay about what had happened to her family during the summer—how the Revolutionary guards and others came to their house and took her beloved father away, how they kept him in prison for some time, how she met him in prison, and finally about his martyrdom.

Although her essay was “so moving that it brought tears to the eyes of the teacher and the children in her class,” Akram was threatened with dismissal for writing about her experience. Eventually she was permitted to stay in school after complying with the requirement to write an essay on another topic.

From “Baha’i Children: Courageous, Steadfast,” US Ba/m’ ’z’News (November 1981), p. 3.

‘2 Statement by the International Committee on Literacy, United Nations International Literacy Year, 1990.

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Psychiatrist and writer Robert Coles, who has spent the last 30 years listening to children and recording his observations of their thoughts about life’s journey, has written: “The longer I’ve known children, the more readily I’ve noticed the abiding interest they have in reﬂecting about human nature, about the reasons people behave as they do, about the mysteries of the universe as evinced in the earth, the sun, the moon, the stars.”13 It is these mysteries that the Word of God addresses.

The scriptures of the world’s great religions extol the Word of God “as the medium of celestial power and the wellspring of all spiritual, social, and material progress.”14 It unlocks “the doors of the hearts of men,”15 divergent thoughts, sentiments, ideas, and convictions of the children of men.”16 Baha’u’llah instructs parents, institutions, and every member of the Baha’i community to assure that each child learns to read and write.17

moves human souls, and harmonizes “the

For this reason, spiritual education programs must also foster the development of literacy in areas Where other schooling is not available. In these simple neighborhood schools—open to both Baha’i children and children of other Faiths—basic reading and writing is taught along With moral lessons based on study of brief selections from Baha’i and other scriptures that young learners learn to apply to their own lives.

Many children around the world begin their Baha’i studies With a Baha’i kindergarten program developed by the Ruhi Institute in Colombia. In Nepal, the Sardar community has benefited from this approach. Although Sardar children had access to a school,

they had never enrolled simply because “it was not done,” but

‘3 Robert Coles, 7716 Spiritual Life obeildren (Boston: Houghton Mifﬂin Company, 1990), p. 332.

‘4 The Universal House of Justice, A W/z'der Horizon: Selected Messages 0f the Universal House offustice (Riviera Beach: Palabra Publications, 1992), p. 142.

‘5 Baha’u’llah, 72161623 ofBa/m’ ’u’lld/y revealed after t/ve Kim’b—i—Aqdas (Wilmette: Baha’i Publishing Trust, 1997), p. 173.

‘6 ‘Abdu’l—Baha, Selectionsfiom the Wiring: ofﬂba'u ’l—Bd/m’ (Wilmette: Baha’i Publishing Trust, 1997), p. 291.

17 Baha’u’llah, 721171613, pp. 90, 128.

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after seeing the effects of Baha’i kindergarten classes on their children, the Sardars enrolled them in the public school as well. The most Widespread use of tutorial schools occurs in localities where there are no other schools at all, including communities in Cambodia, China, Colombia, India, Panama, and many other areas throughout the world. In the Village of Tafatafa, on the island of Upolu, Western Samoa, the small Baha’i children’s classes, attended by both Baha’is and other Village children, have attracted the attention of the mayor, who has requested that they expand to include the study of mathematics and English as well. In Guyana, more than 10,000 young people, ages 10—16, have participated in a literacy program that (‘enables youth to read the text, feel the power of the words, understand them, and put them into action.” Literacy programs for adults may also include components for children, as in Uganda. And moral education programs for teachers may include literacy components, as has occurred in Ghana. When Baha’i spiritual education classes take place within state- run schools or other academic settings, they serve children of many different faiths. These schools make use of such curriculum materials as 77% Virtues Guide or Thoughts: Education for Peace and One “70er because these materials utilize brief quotations from many of the world’s scriptures along With stories and other activities. Communities in Bermuda, Canada, the Canary Islands, Honduras, India, Malaysia, New Zealand, Russia, Sabah, the Solomon Islands, Taiwan, and the United States have all used these materials. Other school—based spiritual education programs create materials tailored to their circumstances. In Australia, some 3,400 children partici— pate in Baha’i classes in state schools each year. Individual Baha’i schools in Canada, India, Macau, Panama, Tanzania, Thailand, and Zambia have designed curriculum materials that foster the spiritual development and service capabilities of their students. In areas where a public school system can be counted on for basic literacy, Baha’i approaches to moral and spiritual education may utilize some of these same materials to attract the children’s hearts to the beauty of the Word of God. Such communities also make extensive use of the systematic, sequential spiritual education materials developed originally by Hand of the Cause of God ‘Ali- Akbar Furutan for Baha’i schools in Iran, or by the National Spiritual

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Assemblies ofAustralia, the United Kingdom, or the United States. In Australia, Internet—based Baha’i classes for children are posted on a monthly basis.

A Teacher’s Inﬂuence

During this time of transition to a global society, when more than half of the world’s population is under the age of 25 and children bear the brunt of social problems that they did not create, they need more than access to the Word of God. They need caring adults to intervene in their behalf. Children are not meant to grow up alone, yet increasingly “the extended family of traditional societies is giving way to nuclear families, which in turn are dissolving into single—parent families and the no—parent families of many street children.”18

Studies of children’s resilience in such highly challenging circumstances indicate that many factors can increase their chances for success. These factors range from qualities of the individuals themselves, to the structure of their family lives, to their interpersonal skill development, to the level of care that other individuals provide. Summarizing studies of resilient children, Julius Segal calls our attention “to the presence in their lives of a charismatic adult—a person with whom they can identify and from whom they gather strength. And in a surprising number of cases, that person turns out to be a teacher.”19

The significance of caring adults in the lives of Children can be demonstrated by the disastrous effects of their absence. Following World War II, Reuven Feuerstein accepted the new state of Israel’s challenge to educate children freed from Nazi concentration camps. For all practical purposes these children had lacked father and mother, extended family, and teacher. They were not culturally different; they had been deprived of the process of enculturation.

18 Richard R. Schubert and Rick R. Little, “Our Children Are the Community of the Future,” in 7776 Community 0ft/96 Future, ed. Francis Hesselbein, et a1, Drucker Foundation Future Series (San Francisco: Jossey-Bass, 1998), p. 242.

19 Julius Segal, “Teachers Have Enormous Power in Affecting a Child’s Self—Esteem,” The Brown University Child Be/mvior and Development Newsletter, n0. 4 (1988), p. 2.

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They had endured unspeakable cruelties and had neither family nor community to welcome them When they were released from the horrors of the camps. What could education mean for them?

For these children, and later for many other refugees, Feuerstein established special treatment groups in Youth Villages “where incoming Jewish children from various parts of the world could, under intense educational and ideological pressure, become Israeli in a very short period of time.”20 The unconditional acceptance, focused discipline, hard work, intense interactions, and eventual mainstreaming in the Youth Villages produced remarkable results, as these children were successfully integrated into Israeli society after an average of two years.

Similar interventions transfer to a Wide variety of settings. When caring adults assist children to find meaning and significance in the events of their lives, the children are later able to discover meaning, value, and purpose in their own experiences. As Deborah Meier, founder and principal of excellent small schools in Harlem, has noted, adults have “important things to teach children, not just a mission to get out of their way.”21 Feuerstein observes that for children at risk “a vicious cycle of rejection, disturbed behavior and further rejection continues unabated unless adults, and environments constructed by adults, can intervene to break this compulsive repetition.”22

Far from remaining neutral to the topic at hand, Feuerstein encourages teachers to make every effort to focus the students’ attention and engage their volition by building bonds of affection, providing clear structure, and Clearly articulating the purpose of educational activities. He observes that “children have a need to discover meaning in stimuli and are often left unsatisfied.... Meaning. . .is the needle that carries the thread through the cloth.”23 In the words of educational theorist Shulamit Reinharz, “meaning

20 Howard Sharron, Changing Children’s Minds (London: Souvenir Press, 1987), p. 267.

2‘ Deborah Meier, 7716 Power ofT/wair Ideas (Boston: Beacon Press, 1995), p. 21.

22 Reuven Feuerstein, quoted in Sharron, p. 269.

23 Reuven Feurestein, quoted in Sharron, pp. 41—42.

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is created in between action and reﬂection.”24 And according to cognitive psychologist Jerome Brunet, “It is when the child fails to grasp the structure of events that he adopts an egocentric framework.”25

This perspective gains further support from educational theorists such as LS. Vygotsky, a cognitive scientist who demonstrates that children are able to address more complex issues “under adult guidance or in collaboration with more capable peers” than when left to their own devices.26 Learning, then, becomes an interactive process. Inspired by Vygotsky’s work, Ann Brown and Roberta Ferrara draw the following conclusions from their own observations of interactions between Children and teachers:

Via the intervention of a supportive, knowledgeable other, the child is led to the limits of her own understanding. The tutor did not, however, tell the Child what to do; she entered into an interaction where the child and the tutor were mutually responsible for getting the task done. As the child adopts more of the essential skills initially undertaken by the adult, the adult relinquished control. Transference of power is gradually and mutually agreed upon.27

‘Abdu’l—Baha writes, “Know ye the value of these Children, for they are all my children,”28 thereby reminding teachers of the great importance of children and of the attitude of teachers toward them. The attitudes and skills of effective teachers in the spiritual education process cannot simply be learned once and for all. They become part of teachers’ ongoing process of spiritual development. The

‘24 Shulamit Reinharz, On Becoming a Social Scientist (New Brunswick: Transaction, 1984), p. 355.

25Jerome Brunet, Actual Minds, Possible \Vorlds (Cambridge: Harvard University Press, 1986), p. 68.

26 L.S. Vygotsky, Mind in Society (Cambridge: Harvard University Press, 1978), pp. 85—86.

27Ann Brown and Roberta Ferrara, “Diagnosing Zones of Proximal Development” in Culture, Communication, and Cognition, ed. J. Wertsch (Cambridge: Cambridge University Press, 1985), pp. 300—01.

28 ‘Abdu’l—Baha, Promulgatz'on of Universal Peace, p. 54.

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Baha’i writings speak Clearly to the importance of one’s personal transformation. Baha’u’llah writes: “Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him.”29 Discussing the responsibilities of a teacher, ‘Abdu’l—Baha says: “If one should, in the right way, teach and train the children, he will be performing a service than Which none is greater at the sacred Threshold... You must, however, struggle unceasingly to perfect yourself and Win ever higher achievements.”30 And further: “The teacher should not see in himself any superiority; he should speak With the utmost kindliness, lowliness, and humility, for such speech exerteth inﬂuence and educateth the souls.”31

The Baha’i writings also assist teachers to recognize the power of love in the spiritual education process. ‘Abdu’l—Baha urged one individual to become “a teacher of love, in a school of unity”32 and in another letter explained that “love is the cause of unfoldment to a searching mind.”33 When teachers believe that love is “the most wonderful, the greatest of all living powers,”34 they may strive to cultivate its growth in their own hearts. And through the power of their example, they may encourage children and youth to “bring those who have been excluded into the circle of intimate friends.”35

The genuine efforts of a teacher to create a loving environment do not go unrewarded. Students describe a teacher as ‘caring’ when the teacher makes special efforts to make class interesting, talks With students and listens attentively to their responses, takes an interest in the lives of students outside the classroom, provides

29 Baha’u’llah, Gleaningsfiom the Writings ofBa/Jd’u '[ld/J (Wilmette: Baha’i Publishing Trust, 1994), p. 277.

30 ‘Abdu’l—Baha, cited in “Baha’i Education,” no. 608, p. 272.

3‘ ‘Abdu’l—Baha, Selections, p. 30.

32 ‘Abdu’l-Baha, cited in “Baha’i Education,” no. 612, p. 273.

33 ‘Abdu’l-Baha, 72161673 ofy-lbdu’l—Baba’ (Chicago: Baha’i Publishing Society, 1916), vol. 3, p. 526.

3‘4 ‘Abdu’l-Baha, Paris 7211b: Addresses given by ?lbdu’l—Ba/m’ in Paris in 1911— 1912 (London: Baha’i Publishing Trust, 1995), p. 179.

35 ‘Abdu’l—Baha, cited in “Extracts Relating to the Subject of Youth,” The Compilation ofCompildtions, vol. 2, no. 2234, p. 415.

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help as needed, and sets a tone of encouragement in the Classroom.36 Teachers show that they care through such simple means as greeting the students as they arrive, saying farewell When they depart; learning to correctly say, spell, and use the students’ names; learning and caring about the students’ families and friends; and teaching the students what they came to learn. A caring teacher demonstrates courtesy, respect, and reason in making requests and does not tolerate mistreatment of others or of the learning environment. Whatever meets and then exceeds the requirements of teaching conveys love to the learners.

While a loving environment enhances learning in any educational setting, it is crucial for the success of programs for spiritual education. Participation in spiritual education programs is most often entirely voluntary, a choice made by the students themselves or their families. They are attracted through invitation, love, engaging and maintaining their interest, and by assisting them to discover a venue for offering their contributions to the world around them. ‘Abdu’l-Baha explains that “man reacheth perfection through good deeds, voluntarily performed, not through good deeds the doing of which was forced upon him.“7 One purpose of the spiritual education process is to engage the volition of the students, assist them to develop a plan for their own spiritual development, and teach them strategies to become successful in a lifelong process of learning.

Baha’u’llah explains that When the heart of a teacher is illumined With the light of the love of God, this love becomes “the key” that unlocks “the hearts of men.”38 Similarly, He explains that the Word of God, the divine scriptures, functions as “the master key” for unlocking the human heart.39 As teachers strive to develop in themselves the love of God, share that love With Children, engage

36 See Kathryn Wentzel, “Student Motivation in Middle School: The Role of Perceived Pedagogical Caring,” journal ofEducatz'onal Psycholagy, vol. 89, no. 3, (1997), pp. 411—19; also Dick Corbett and Bruce Wilson, “What Urban Students Say about Good Teaching,” Educational Leadership (September 2002), pp. 18—22.

37 ‘Abdu’l—Baha, Selections, p. 115.

38 Baha’u’llah, Gleanings, p. 205.

39 Baha’u’llah, 72161613, p. 173.

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them in dialogue about their own experiences, and assist them to understand their experiences in light of the Word of God, teachers become a powerful and positive inﬂuence in the lives of the children they serve.

Spiritual education is not a simple process. ‘Abdu’l—Baha states that it is “very difficult to undertake this service, even harder to succeed in it.”40 Like those engaged in other avenues of service within the Baha’i Faith, teachers would be well served to remember: “Look ye not upon the seed, look ye upon the tree.”41

Learning in Groups

The writings of Baha’u’llah and ‘Abdu’l—Baha variously describe the human family as “waves of one sea” and “stars of one heaven”; “drops of one ocean”; “ﬂowers of one garden” and “rays of one sun”; and “trees of one orchard.”42 ‘Abdu’l—Baha further explains that in an orchard of fruit trees, it is

the diversity and variety that constitutes its charm; each ﬂower, each tree, each fruit, beside being beautiful in itself, brings out by contrast the qualities of the others, and shows to advantage the special loveliness of each and all.43

Consciousness of the oneness and wholeness of the entire human race and recognition of the value of diversity carry profound implications for the spiritual and practical education of children. The Universal House of Justice has written:

Acceptance of the oneness of mankind is the first fundamental prerequisite for reorganization and administration of the world as one country, the home of humankind. Universal acceptance of this spiritual principle is essential to any successful attempt to establish world peace. It should therefore be universally proclaimed, taught in schools, and constantly asserted in every

40 ‘Abdu’l—Baha, Selections, p. 133.

4‘ ‘Abdu’l—Baha, Selections, p. 82.

42 See, for example, ‘Abdu’l-Baha, Paris Elks, p. 181; Baha’u’llah, 722M913" ofBalad’u’lld/x p. 27; ‘Abdu’l-Baha, 7776 Promulgdtion of Universal Peace, pp. 24 and 116; and ‘Abdu’l-Baha, Selections, p. 88.

43 ‘Abdu’l-Baha, Paris Elks, p. 52.

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nation as preparation for the organic change in the structure

of society which it implies.44

As diversity in learning groups around the world continually increases as a result of the movement of peoples in this age of global crisis and opportunity, teachers can take advantage of these diverse backgrounds, experiences, talents, and capacities to enhance the learning of the group as a whole. The Vital interplay between individual diversity and group unity is affirmed by peace educator Elise Boulding, who writes that “each of us comes into the world as a unique individual with unique perceptions, needs, and interests”45 and by critical theorist Maxine Greene, who observes in 7773 Dialectic ofFreedom that “ [h]umar1 consciousness. . .is always situated; and the situated person, inevitably engaged with others, reaches out and grasps the phenomena surrounding him/her from a particular vantage point and against a particular background consciousness.”46 The particularity of our perceptions is not at all a handicap, for, as the Baha’i writings state, “Man is not intended to see through the eyes of another, hear through another’s ears nor comprehend with another’s brain. Each human creature has individual endowment, power, and responsibility in the creative plan of God.”7

Students with diverse talents and varied backgrounds have much to offer each other. Sociologist Robert Bellah observes, “We find ourselves not independently of other people and institutions but through them. We never get to the bottom of ourselves on our own. We discover who we are face to face and side by side with others in work, love, and learning.”‘48 As children learn to ask each other “What are you going through? What is your experience? What makes sense to you?” they learn about the reality that connects

4‘4 The Universal House of Justice, Messages 1963—1986 (Wilmette: Baha’i Publishing Trust, 1996), p. 690.

45 Elise Boulding, Building a Global Civic Culture (New York: Teachers College Press, 1988), p. 140.

46 Maxine Greene, 7726 Dialectic ofFreedom (New York: Teachers College Press, 1988), p. 20.

47 ‘Abdu’lvBaha, Promulgation of Universal Peace, p. 293.

48 Robert Bellah, et. al., Haéits 0ft/76 Heart (New York: Harper and Row, 1985), p. 84.

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all human beings. In Paolo Friere’s words, “dialogue seals the relationship.”49 And in this context, too, the Baha’i writings state: “The injury of one shall be considered the injury of all; the comfort of each, the comfort of all; the honor of one, the honor of all.”50

‘Abdu’l—Baha describes the importance of dialogue among students in the following passage. He writes:

Most ideas must be taught them through speech, not by book learning. One child must question the other concerning these things, and the other child must give the answer. In this way, they will make great progress... Even so in Godlike affairs. Oral questions must be asked and the answers must be given orally. They must discuss with each other in this manner.51

The dynamism inherent in any attempt to learn from varied points of View requires the development of a hearing ear that recognizes differences and honors diversity, while always returning to the whole. The unity of the group is critical, Within which the friendships of students become a powerful forum for spiritual education. A well—established body of literature affirms the power of group learning for increased academic progress, cooperative behavior, self—esteem, friendships among learners from diverse social groups, and moral development.52

Teachers and parents observing the steadfastness, dedication, and perseverance that children display in nurturing friendships cannot doubt the power of these friendships for the spiritual and moral development of children. Negotiations over games, expectations, and Who does what are sincerely conducted,

49 Paulo Friere in Ira Shor and Paulo Freire, A Pedagogyfir Liberation (South Hadley: Bergin and Garvey, 1987), p. 99.

50 ‘Abdu’l—Baha, Promulgation of Universal Peace, p. 168.

5‘ ‘Abdu’l—Baha, cited in “Baha’i Education,” no. 696, p. 310.

52 Many authors have discussed strategies for effective use of cooperative learning groups, including David and Roger Johnson, “Motivational Processes in Cooperative, Competitive, and Individualistic Learning Situations” in Research on Motivation in Education, ed. Carole and Russell Ames (Orlando: Academic Press, 1985); Jeanne Gibbs, Pikes (Santa Rosa, California: Center Source Publications, 1987); Robert Slavin, Cooperative Learning (New York: Longman, 1983); Carl Rogers, Freedom to Learn (Columbus: Merrill Publishing Co., 1983).

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emotionally intense, and sustained over time. According to William Damon in 7776 Mom! Child, these friendships are “highly effective in large part because Children engage so eagerly in them and because the emotional stakes are so high. Children care about their friendships and take seriously the norms and standards expected in the relationship.”53 Likewise, from his study of cooperative learning, Robert Slavin concludes:

Succeeding in a group activity is one of the most exhilarating experiences in life. Working With others to attain an important goal is so rewarding because not only do we experience success ourselves, but we help others to do so. As a result, groupmates respect and value one another.54

The spiritual education process draws extensively on the positive power of learning groups, for ‘Abdu’l-Bahé expresses the hope that Children will be “tended by one Who traineth them to love.”55 Perhaps the most frequently used pattern for Bahé’l’ classes is that of an individual adult or youth working With a small group of children on a regular basis to study together the Word of God, share moral stories or stories from the history of the Faith, and explore together how to apply these teachings in their own lives. In addition to these simple structural arrangements, the curricula utilized by many of these Classes provide explicit practice in the skills of unity building and group consultation.

Some programs report more specialized training for a global Vision, consultation, and conﬂict resolution. These include Landegg University’s Education for Peace project in Bosnia and Herzegovina, junior youth programs of the Ruhi Institute in Colombia, the Santitharn School in Thailand, the Maxwell International Bahé’l’ School in Canada, and for older students, the Multi—Racial Unity Living Experience in residence halls at Michigan State University in the United States. The City Montessori School in Lucknow, India, the world’s largest school with some 25,000 students, pro— motes the Vision of globalism so that, upon graduation, students

53 William Damon, The Mom! C/ai/d (New York: The Free Press, Macmillan, 1988), p. 77.

54 Robert Slavin, Cooperative Learning, p. 5- ” ‘Abdu’l—Bahé, Selections, p. 134-

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will be equipped and empowered to take up positions where they can change the world.56

Teacher Support for Learning Groups

cAbdu’l—Baha explains that “the first condition” for effective consultation is “absolute love and harmony.”57 And love and harmony in a learning group require an environment of fairness, decorum, courtesy, and mutual respect. Perhaps for these reasons, the Baha’i writings say that “the children’s school must be a place of utmost discipline and order.”58

One effective strategy for establishing order and discipline, fairness, courtesy, and respect is to provide the students With the Baha’i writings that define these standards, such as the following: “Schools must first train the children in the principles of religion, so that the Promise and the Threat recorded in the Books of God may prevent them from the things forbidden,”59 and “The child must not be oppressed or censured because it is undeveloped; it must be patiently trained.”60

In light of the natural responsiveness of the human heart to the Word of God and the authentic experiences of learners within the group, the group itself can become highly effective in outlining these standards and helping to maintain them.61 When the teacher

56 One Country, the quarterly newsletter of the Baha’i International Community, features many stories about Baha’i educational projects. For more on Landegg’s Education for Peace Project, for example, see One Country, vol. 13, no. 2 (July—October 2001); for more on the Montessori School in Lucknow, see One Country, vol. 13, no. 3 (October— December 2001) and vol. 14, no. 1 (April—June 2002); for more on the Santitham School, see One Country, vol. 10, no. 1 (April—June 1998). These and other stories are also available on the One Country Web site, at <www.onecountry.org>.

57 ‘Abdu’l-Baha, Selections, p. 87.

58 ‘Abdu’l—Baha, Selections, p. 137.

59 Baha’u’llah, 7226163, p. 68.

6° ‘Abdu’l-Baha, Promulgation of Universal Peace, p. 181.

6‘ See such authors as Deborah Meier, 7796 Power of Their Ideas (Boston: Beacon Press, 1996), Thomas Likona, Education for Character (New York: Bantam Books, 1991), Alfred Alschuler, School Discipline (cont’d)

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provides access to sacred scriptures on this topic, poses questions honestly, listens With attention and care, and contributes her own views to the conversation, a group of children or junior youth can be counted on to describe the sort of environment necessary for learning and to evolve mutually agreed—upon standards and strategies for discipline. At the same time, the teacher must accept responsibility for initiating the discussion and providing the conceptual framework to assure its success, and must accept the trust placed in her by the students to enforce these standards When necessary. Far from being arbitrary or imposing her Will, in those instances the teacher is actually serving the group, because Without standards, the group will cease to exist. It is a role distinction, not a valuation of character. Where consultation does not lead to an outcome satisfactory to all, the teacher has the responsibility of upholding the mutually agreed—upon standards with appropriate reward and punishment. The Baha’i writings provide the basis for such action, stating:

Whensoever a mother seeth that her child hath done well, let her praise and applaud him and cheer his heart; and if the slightest undesirable trait should manifest itself, let her counsel the child and punish him, and use means based on reason, even a slight verbal chastisement should this be necessary. It is not, however, permissible to strike a child, or Vilify him, for the child’s Character will be totally perverted if he be subjected to blows or verbal abuse.62

If disciplinary questions are not resolved through consultation and firm but gentle direction, the teacher may consider involving the parents or sponsoring institution, exploring the broader community or family context for the misbehavior, and seeking the advice of other collaborators, including professionals in the field.

Baha’is regard spiritual learning as too important to allow the disruptive forces of a society in transition to rob this generation of children of its benefits. In its letter to the Baha’is 0f the world

(New York: McGraw—Hill, 1980), and William Glasser, Choice Theory (New York: HarperCollins Publishers, 1998) for more information about these strategies.

62 ‘Abdu’l—Baha, Selections, pp. 124—25.

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at Ridvs’tn (April) 2000, the Universal House of Justice calls the entire community to its responsibilities on behalf of the world’s

children:

Children are the most precious treasure a community can possess, for in them are the promise and guarantee of the future. They hear the seeds of the Character of future society which is largely shaped by what the adults constituting the community do or fail to do With respect to children. They are a trust no community can neglect With impunity. An all~embracing love of children, the manner of treating them, the quality of the attention shown them, the spirit of adult behavior toward them—these are all among the vital aspects of the requisite attitude. Love demands discipline, the courage to accustom children to hardship, not to indulge their whims or leave them entirely to their own devices. An atmosphere needs to be maintained in Which children feel that they belong to the community and share in its purpose. They must lovingly but insistently be guided to live up to Bahé’i’ standards, to study and teach the Cause in ways that are suited to their circumstances.63

When Bahé’i’s are able to establish such a loving and disciplined environment for children in their homes, spiritual education classes, and Bahé’i’ community life, these Children will surely learn habits that will increase their ability to contribute their talents to society as a Whole.

Spiritual Learning through Arts, Sciences, and Crafts

The effort to acquire human perfections is linked in the Bahé’i’ writings not only to loving support and encouragement, a disciplined environment, and direct study of the Word of God, but also to engagement in the arts and sciences, hard work, the capacity to overcome hardships, and the development of the capacity to serve

others. ‘Abdu’l—Bahé writes:

Give them [the children] the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom

63 The Universal House of Justice, message to the Bahé’l’s 0f the world,

Ridvén 157 BE.

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them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.64

The Baha’i writings encourage students to learn “beneficial arts and skills, various languages, speech, and contemporary tech— nology.”65 These writings suggest the full range of teaching and learning strategies, including direct study of the sacred writings, independent investigation of the truth, peer questioning, and consultation, as well as learning through such means as mem- orization, recitation, meditation, reﬂection, storytelling, music, drama, creativity and the arts, science, technology, nature, travel, and play.66 Shoghi Effendi affirms that “every Child, Without exception,” must learn “according to his own tastes and inclinations and the degree of his capacity and powers.”67

In studies of optimal experiences, students report that they are happiest When their activities are simultaneously like work and like play and are experienced both as very challenging and as doable.68 As cognitive psychologists Mihaly and Isabella Csikszentmihalyi have noted, “When a person’s skill is just right to cope with the demands of a situation—and when compared to the entirety of everyday life the demands are above average—the quality of experience improves noticeably.”69 In direct contrast to the self—preoccupation that “prevents people from recognizing opportunities and using skills,”7O Mihaly Csikszentmihalyi and his collaborators write, this condition of peak performance, deep enjoyment, and harmony of self With environment is attained

(’4 ‘Abdu’l—Baha, Selections, p. 129.

(’5 Shoghi Effendi, cited in “Baha’i Education,” no. 656, p. 296.

(’6 The National Spiritual Assembly of the Baha’i’s 0f the United States, Foundations for a Spiritual Education (Wilmette: Baha’i Publishing Trust, 1995), pp. 152—67.

(’7 Shoghi Effendi, cited in “Baha’i Education,” no. 656, p. 296.

68 Mihaly Csikszentmihalyi and Barbara Schneider, Becoming Adult (New York: Basic Books, 2000), pp. 75—77.

69 Mihaly Csikszentmihalyi and Isabella Csikszentmihalyi, Optimal Experience: Psychological Studies of Flow in Consciousness (Cambridge: Cambridge University Press, 1988), p. 32.

7° Csikszentmihalyi and Csikszentmihalyi, p. 371.

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“simply by the gradual focusing of attention on the opportunities for action in one’s environment.”71 This View is also expressed by cAbdu’l—Bahei, Who observes, “So long as the thoughts of an individual are scattered he will achieve no results, but if his thinking be concentrated on a single point wonderful will be the fruits thereof.”2

Skill development in the arts, sciences, technology, or a sport requires students to focus intensely on the activity itself, not on themselves or on the rules. Vigorous training and real—life, factual feedback assist them to achieve their goals. ‘Abdu’l—Baha explains that the training process occurs gradually, through the mastery of increasingly difficult tasks over a long period of time: “For by exercise the spirit grows stronger, more capable of withstanding, just as the muscle of the outer body increases its fiber through continual action.”3

Baha’i—sponsored performing arts workshops provide one Widely utilized venue for junior youth and youth to undertake the serious work of perfecting their art in service to the community at large. All over the world, from Los Angeles to the Andes, from Australia to India, these workshops combine intensive study of the sacred writings with long hours of practice to prepare public performances that showcase the application of spiritual principles to social issues. In the United States, for example, where racial issues challenge every aspect of community life, youth workshops utilize drama, music, and dance to illustrate the harmful effects of racism and the positive power of individual action for race unity. Baha’i schools and institutes also cultivate the arts in their programs, as the Universal House of Justice has called for increased use of “the graphic and performing arts and literature,” observing that “at the level of folk art, this possibility can be pursued in every part of the world, whether it be in Villages, towns or cities.”74

A few examples serve to illustrate diverse applications of the arts to the spiritual education process. In 1994, 7796 Happy Hippo

5/9010 premiered as a live weekly television program in Kazan, Russia.

7‘ Csikszentmihalyi and Csikszentmihalyi, p. 382.

72 ‘Abdu’l—Baha, Selections, p. 110.

73 ‘Abdu’l—Baha, Star 0ft/Je West, vol. 4, no. 6, pp. 104—05.

74 The Universal House of Justice, message to the Baha’is of the world, Ridvan 153 BE.

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It featured dramatic presentations on contemporary moral issues, followed by audience consultation that was seeded by trained hosts and hostesses. In the years since, the format of the program has been adapted to a Wide variety of programs and situations, notably in southeastern Europe, where it has been used to help train educators and media representatives seeking to overcome ethnic conﬂict. To date, more than 1,000 people in 40 countries have participated in training sessions to assure sustainability of this creative approach to moral education.75 In Ontario, Canada, the Nancy Campbell Collegiate Institute, a Baha’i—inspired school, believes that integrating character education With the performing arts and academic studies provides students With the best kind of preparation for life—an approach borne out by the school’s being awarded first place ranking for academic excellence in Ontario in 2001. In the United States, teachers trained in the Baha’i com— munity’s core curriculum have championed the integration of arts and sciences into the spiritual education process with increasing success since 1992. And in New York City, the highly diverse Children’s Theater Company has been so well received for promoting racial unity and Virtues through the arts that its members have performed for the United Nations and on television on Sesame

Street and The Opm/o Wnfiey 577010.

The Teacher as Coach

It is obvious that just as children’s interests and talents vary, it is also the case, as stated in the Baha’i writings, that ‘‘Children of the same age, the same country, the same race, indeed of the same family, and trained by the same individual, still are different as to the degree of their comprehension and intelligence.”76 For this reason, “the teacher must...arrange the Children in groups, and instruct each group according to its capacity.”77

75 For more on this project, see T196 Ba/yd’z’ 1%er 1996—97, pp. 229—33; The 8454’? 1%er 1998—99, pp.145—50; and One Country, vol. 10, n0. 3 (October—December 1998).

76 ‘Abdu’l—Baha, Selections, p. 131.

77 cAbdu’l-Baha, cited in “Baha’i Education,” no. 627, p. 280.

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Because of this natural variation in capacity, capability, and interests, educators have found that students achieve a higher level of mastery through “group instruction supplemented by frequent feedback and individualized help.”78 When the teacher structures varied activities for the full range of interests and abilities of the students, “students can pursue interests in depth and With a min- imum of time limitations.... Learners can function as teachers, researchers, apprentices, resident experts, or as learning man— agers.”79 In this educational model, the teacher circulates among the students, providing direct instruction, assistance, and encour— agement as needed.

As a practical example of this model, a teacher may assist learners to prepare a community—wide devotional program by organizing a variety of activities so that some children read aloud to each other as they select inspirational quotations for the program; a few students work together to prepare answers to the questions they anticipate from their guests; several others create decorations and arrange the environment; still others prepare written invitations to the program and create a plan for building participation from the community at large; and the rest of the class works directly With the teacher to practice telling the stories they plan to share. Later, all the students might practice singing together and then rehearse the entire program from beginning to end.

Baha’i’s certainly recognize that no single pedagogical model assures success. A Wide variety of approaches to classroom orga— nization, methods of instruction, and modes of discipline can all be successful in a variety of circumstances. Whether teaching individuals about the Baha’i Faith or fostering the spiritual education of children, the Baha’i writings explain that “it is the sign of an able teacher to know how to best adapt his methods to various types of people.”80

78 Benjamin Bloom, All Our Children Learning (New York: McGraw-Hill, 1981), p. 140.

79 Barbara Clark, Optimizing Learning (Columbus: Merrill, 1986), p. 48.

80 Letter written on behalf of Shoghi Effendi, cited in “Guidelines for Teaching” in 7776 Compilation ofCompz'latz'om, vol. 2, no. 1941, p. 308.

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Service: The Fruit of Spiritual Education

Baha’u’llah writes: “Man is like unto a tree.... The fruits of the human tree are exquisite, highly desired and dearly cherished. Among them are upright character, Virtuous deeds and a goodly utterance.”8] In one passage, He offers the following admonishment:

Strain every nerve to acquire both inner and outer perfections, for the fruit of the human tree hath ever been and will ever be perfections both Within and Without. It is not desirable that a man be left Without knowledge or skills, for he is then but a barren tree. Then, so much as capacity and capability allow, ye needs must deck the tree of being With fruits such as knowledge, Wisdom, spiritual perception, and eloquent speech.82

Baha’is believe that just as the tree’s fulfillment lies in its production of fruit, so the individual’s fulfillment lies in contributing to society. The Baha’i writings state that there is “no greater bliss, no more complete delight” than for the individual to see that he has “become the cause of peace and well—being, of happiness and advantage to his fellow men.”83

The vision and capabilities to make such contributions can be learned from the earliest age, Whether at home, at school, or in the community. Since cooperative behavior is seeded within the human spirit, a proper beginning sets the pattern for a lifetime of bearing fruit. As educational theorist Alfie Kohn notes,

This tendency to cooperate, to work actively With rather than against others, has been found among toddlers and even infants. So—called “prosocial behaviors”—cooperating, helping, sharing, comforting, and so on—occur in almost every child, even though research in this area has been practically nonexistent until very recently. Regular examples of children under three years of age giving their toys to playmates, spontaneously taking turns in

81 Baha’u’llah, 721/9165, p. 257.

82 Baha’u’llah, cited in “Baha’i Education,” no. 560, p. 247.

83 ‘Abdu’l-Baha, 7776 Secret osz'vz'ne Civilization (Wilmette: Baha’i Publishing Trust, 1994), p. 3.

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games, and so on must give pause to any one who assumes

competitiveness is the natural state of the human.84

The Baha’i writings suggest that teachers promote ‘pro—social behaviors’ through encouraging direct study of the Word of God; establishing a warm and nurturing environment with reasonable rules and order; training children to develop their talents and capacities; and learning to serve others. Such an approach is borne out by William Damon, Who writes, “Only through real service can children learn What it means to have others rely on them, to be entrusted With an important function, and to bear the credit or blame for a job well or poorly done.”85 Beginning With the care of plants, animals, and the classroom environment, for example, young Children can move naturally into caring for each other both individually and in small groups. From there it is a series of small steps until children can offer service to groups in other classrooms, the school as a whole, the larger community, and gradually find ways to connect with and offer some small service to the Whole of humanity.

In light of the fundamental purpose of spiritual education to benefit humanity, Virtually all Baha’i efforts for the spiritual education of Children are intended to result in service. Whether a weekly Baha’i class, a Baha’i academic school, or a more general spiritual education program based on the varied scriptures of all religions, service is the result, for “the students must show the results of their study in their deportment and deeds; otherwise they have wasted their lives.”86

It is this element of service that mobilizes Baha’is’ efforts in the Wider community. In the “Clean Water, Live Dam” campaign in Evora, Portugal, for example, Baha’is were able to organize a project to clean the dam that provides drinking water to the city by collaborating With local schools and government agencies. In Zambia, Where the Baha’i community has operated a long—standing volunteer community health worker training project, a public health

84 Alfie Kohn, No Contact (Boston: Houghton Mifﬂin, 1986), p. 19.

85 William Damon, 7776 Moral Child, p. 130.

86 cAbdu’l—Baha, cited in “Deepening,” in 7776 Compilation ofCompilations, vol. 1, no. 424, p. 203.

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nurse for the Ministry of Health observed that, in her experience, health workers “willingly volunteer to get trained, but they are not wholeheartedly prepared to serve. They need something to sustain their zeal. They don’t seem to know who they are really serving.” In contrast, “the Baha’i—trained health educators know that they are serving.” The difference, she said, is “the spiritual stand.”

Students with a deep understanding of the principle of the oneness of humanity, who are practicing the art of consultation and developing their God—given talents and capacities in service to others, become ready to undertake lines of action beyond their own small learning group. And when students begin to consult with members of the community at large and to explore with them simple actions to improve their communities, those students become powerful agents for positive change.

Robert Coles, who has recorded his more than 30 years of careful observations of children in a wide variety of settings, writes, “A major consequence of community service for many, young and old alike, is an inclination to think about those words ‘community’ and ‘service,’ to seek in them a larger Vision...”87 An illustration of this point is seen in Chicago, when community leaders initiated a Citywide process of appreciative inquiry to discover the best of that city’s strengths and build on them. Children played an important role in that process, and to the team’s surprise, “the very best interviews—the most inspiring stories, the most passion filled data, the most textured and well illustrated examples, the most daring images of possibility—were all conducted by children of Chicago.”88 As the children’s questions inspired profound thought and generated excitement in adults, the children and adults together began to plan and carry out small but important improvements in their city.

87 Robert Coles, 7776 Call ofSerm'ce (Boston: Houghton Mifﬂin, 1993), p. 280.

88 David Cooperrider, “The Child as Agent of Inquiry,” OD Practitianer On—[z'mg <connection.cwru.edu/ai/uploads/Child_As_Agent.pdf>, p. 3.

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The Teacher as Collaborator

When students initiate service and collaborate with others in it, they learn, in the words of community development psychologists Lynne Bond, Mary Belenky, and Jacqueline Weinstock, that “knowledge is best constructed in collaborative action projects Where people work together to experiment, test, elaborate, and articulate goals, values and ideas.”89 And as community activist Dorothy Day observes, they “get to know each other, to learn of each other, to be part of a community over a meal, to serve and be served.”90 While teacher and learner are engaged in service, as With so many other aspects of spiritual education, their roles eventually merge, for, as Shoghi Effendi has written, “the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.”91

When a learning group is walking a path of service to the community over an extended period of time, its consultation becomes “group action—reﬂection; ...exploration of reality, exper- imentation, deliberation on concrete directions of activity as well as the principles and concepts that must guide it; it is raising the level of awareness, community self—diagnosis and self—education.”92 As a result, “people begin to move forward together With renewed clarity and Vigor.”93

Teachers striving to participate in this process of community growth and development, and to foster the engagement of children as active participants in it, cannot simply study the Baha’i writings on spiritual education, consult with others, and move forward in service to the community. The process of action and reﬂection must become continuous both for the group and for individuals

89 Mary Belenky, Lynne Bond, and Jacqueline Weinstock, T/Je Tradition that Has No Name (New York: Basic Books, 1997), p. 17.

90 Dorothy Day, quoted in Robert Coles, 7776 Call ofSerz/z'ce, p. 283.

91 Shoghi Effendi, Balad’z’Administmz‘ion: Selected Messages 1922—1932 (Wil— mette: Baha’i Publishing Trust, 1995), p. 63.

92 Farzam Arbab, “The Process of Social Transformation,” The Balad’z’Fait/o and Marxism (Ottawa: Baha’i Studies Publications, 1987), p. 16.

93 Mary Belenky, et. 211, “70772871? Ways ofKnowing (New York: Basic Books, 1986), p. 8.

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Within it. For Baha’is, this process includes regular study of the Baha’i writings as a source of spiritual insight and as a standard by Which to evaluate the results of these actions, and then to modify their plans as necessary.

Children in a Learning Community

Baha’u’lléh describes humanity as “a mine rich in gems of inestirnable value” and notes that “education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”94 Hence the process of spiritual education must actively search out the special excellence, the “gems” of talent and capacity in Children, and assist them to contribute their talents to the well—being of the Whole.

Baha’u’llah further explains: “The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men.”95 In this global age, Baha’is believe that spiritual education must include direct instruction about the principle of the oneness of humanity, “a spiritual truth Which all the human sciences confirm,” because “world order can be founded only on an unshakeable consciousness of the oneness of mankind.”96

Children are thus encouraged to cultivate a world—embracing Vision, while educators are advised: “Of all the arts and sciences, set the children to studying those Which Will result in advantage to man, will ensure his progress and elevate his rank.”97 When children are cared for and educated spiritually, they can play their part in this Vital process, “so that once they come of age, they will cast their beams like brilliant candles on the world.”98

94 Baha’u’llah, 7216103, p. 162.

95 Baha’u’llah, 721516“, p. 168.

96 The Universal House ofjustiee, The Promise of 1%er Peace (Haifa: Baha’i World Centre, 1985), p. 13.

97 Baha’u’llah, 72161613, p. 168.

98 ‘Abdu’l-Baha, Selections, p. 136.

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The Universal House ofJustice has noted that when “children feel that they belong to the community and share in its purpose,”99 when they contribute their acts of service, recite their prayers, and share their talents in community gatherings, they bring joy to their parents, create “a true sense of belonging...in the hearts of those present,”100 and provide a Clear focus for the community’s Vision of a better future. Reports submitted to the Baha’i World Centre give evidence of an increasing Vitality of community life in many countries around the world. Through participation in community activities, children are surrounded by the love of the community and, as part of that community, contribute to it.

Spiritual education and community involvement are not lim- ited to Baha’is, and Baha’u’llah’s message was “never intended to reach or to benefit one land or one people only.”101 In the Five Year Plan, in which the Baha’i community is currently engaged, the Universal House of Justice continues to provide guidance for the direction and process of Baha’i spiritual education. In 2002, the Universal House of Justice noted progress along lines of action related to spiritual education and training: “The culture now emerging is one in which groups of Baha’u’llah’s followers explore together the truths in His Teachings, freely open their study circles, devotional gatherings, and Children’s classes to their friends and neighbors, and invest their efforts confidently in plans of action...”102

The clear focus on three core activities in the Five Year Plan— study circles, devotional meetings, and children’s elasses—is already generating new levels of action. More than 100 national Baha’i communities have given careful consideration to the selection of a spiritual education curriculum, many of them adopting one of the curricula already described in this essay, with the plan to gradually

adapt it as necessary to serve the needs of that area. Other countries,

99 The Universal House of Justice, message to the Baha’is of the world, Ridvan 157 BB.

100 The Universal House of Justice, Messages 1963—1986, p. 310.

101Baha’u’llah, 72161615, p. 89.

‘02 The Universal House of Justice, message to an individual believer,

22 August 2002.

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such as Niger, continue a Vigorous curriculum development process. The series of books created by Hand of the Cause of God cAll’— Akbar Furt’ltan has been translated into English and made widely available. New educational materials have been prepared in Albania, Brazil, Italy, and Romania. In the United States, nine new lesson planning guides, the first three volumes of an illustrated storybook series for children, and a clearly articulated curriculum scope and sequence enhance the effectiveness with which the core curriculum can be implemented in that country and elsewhere.

Similarly, training institute programs for teachers and parents continue to increase the numbers of classes available for children. In many parts of the world “the regular holding of Bahé’l’ children’s classes...is the first activity in a process of community building Which, if pursued vigorously, gives rise to the other developments.”103 In due time, as community after community around the world arises to promote the spiritual education of children, as experience is gained among the “increasing number of educators working in varied cultural and ecological settings throughout the world,”104 as these educators share the results of their diverse activities with each other and Bahé’i’ institutions, and as they engage in this process With educators from the community at large, the Babe“ community shall gradually learn and become effective in a wholly new and truly universal spiritual educational process.

‘03 Message of the Universal House of Justice to the Conference of Conti— nental Boards of Counsellors, 26 December 1995.

104Statement approved by the Universal House of Justice, “Bahé’l’ Social and Economic Development: Prospects for the Future,” 16 September

1993.