 Greetings, everyone. Thank you very much for listening to this presentation entitled our first and sacred duty, non involvement in politics and obedience to government. This presentation will cover the following items. I will start with a short conclusion. And ask a number of questions including why study this principle. What function does this principle serve. How does the by community engage in politics. And then round out a presentation with the with a conclusion. So if there's anything that you're going to take away from this presentation. I would ask you to focus on three these three they're not it's not exclusive but if you're going to take away something from this presentation and this is what I would ask you to focus on. That this principle acts as a safety measure for the by community. The adherence to this principle frees us from the pitfalls of partisan politics, and allows us to focus on the collective building collective society building efforts in that the unification, the peoples of the world. And lastly, that understanding this principle allows us to articulate it and clearly explain its purposes to friends, our networks, those of us around us, who may have suspicions questions or queries about our posture vis a vis different issues. So just to answer these like, you know, very quickly as a backgrounder to, to why should we should study this principle. I'd like us to think about some of the things that the House of Justice identified in some of the letters that that are going to be examined today. One of the elements that that that stands out is that this principle passively recognizes the legitimate desire to reduce current suffering and injustice facing the peoples of the world. And here's a quote from a letter dated December eight 1967 from the House of Justice to the individual. We must remain focused on our ultimate objective, which is the spiritual awakening, awakening and regeneration of mankind. So this focus will prevent us from diverting our energies into channels which are ultimately doomed to failure as the House of Justice highlights in this letter. So our primal focus and our privilege truly as behind is to focus on the spiritual awakening and regeneration of mankind. So our primal focus and our privilege truly as behind is to focus on the spiritual awakening and regeneration of mankind. So the House of Justice in these letters that will again be explored in this presentation. I think that we are to study this principle in order to understand it to be able to articulate it and to dispel misconceptions. And so I come to this conclusion based on, again, an analysis of some of the correspondence that you will no doubt have seen in the companion resources that was shared with you. This is specifically from a letter to from the NSA from the Universalist of Justice to the two national spiritual summits in Africa. And they indicate that they're writing this letter to them to help clarify some issues. And that a lack of appreciation of the implications of this principle has led to blurred a blurred vision by some believes believers in the past, and has resulted in errors of judgment. Which have retarded the progress of the faith in their countries. We study this principle to be able to articulate it as well. And this is taken from a letter from the Universal House Justice to the NSA of Cayenne and 1989. In this letter that the NSA is encouraged that the friends not only understand its import, but also positively and confidently explain it to non-behinds. This principle also serves for understanding it and articulating it will help dispel mis misconceptions about what may be perceived as an indifference to the suffering of the world. And the House of Justice says in this letter to the Bias we run in March 2, 2013, that it behooves you to respond to the growing interest of your fellow citizens in understanding the Baha'i attitude towards politics. Let misconceptions be allowed to weaken the bonds of friendship you are establishing with so many souls. So just by way of background, both myself and a group of friends. When about studying the guidance of Shoghi Effendi and 18 letters of the House of Justice between 1916 and 1967 and 2021 in order to better understand the contours of this principle and appreciate its application in different contexts. These letters were written to individual believers, to national communities, as well as to national spiritual assemblies. And the context of each of these letters really provide significant highlights to the the meaning of this principle and what it looks like in different contexts. Clearly, those of you familiar with the March 2, 2013 letter from the House of Justice, which could be read as a treatise on this principle is more comprehensive and actually goes into the philosophical realm. So we wanted to really look at all these letters and examine this principle in context and you could kind of say that the March 2, 2013 letter is a bit of a cheat sheet or a call's notes. But we wanted to really suffer through these letters and understand them better. This was a collective participant letting query where we read all the letters individually. We divided the letters among themselves, you know, in an effort to deepen our understanding of this principle on an individual but it be able to cultivate our respective presentation skills and essentially respond to the House of Justice is a call that we both understand articulate and be able to articulate this principle. If I can go through this presentation I would just get you to think on a couple of things one that this principle acts as a safeguard for the integrity of the faith and its objectives, implying or implicating the covenant. Generally, so have that in the back of your mind, but also just want to offer a couple of metaphors. One is that of guardrails. One is that of a nest or a home. And this principle has been likened to well show you if any has called it our first and sacred duty which lens to the title of this presentation. In his article non involvement in politics refers to this principle as the talisman principle talisman principle, and the talisman being an amulet that serves as an invocation, or a prayer in order to protect the bear from harm. I would ask you to keep these in mind as these symbols and these images in mind as we go through but I'm going to explore the two for the first two here guardrails and nest. So guardrails. If we can liken the revelation of Bahá'u'lláh and the vision of Bahá'u'lláh to, you know, a path forward highway in this case guarded by rails on either side. The rails really act as a way of keeping us on that path and also protecting us from the perils of both oncoming traffic which can be devastating and deadly for us. So the ditches and here you know quite steep hills on the other side of the guardrail. Secondly, if we think about the function of a nest, the nest acts as the first home for fledglings before they eventually take flight. The nest protects the fledglings from the elements and gives them warmth. That gives them a place to grow in a protective space before they eventually build up courage, strengthen all that they require before they take flight. So I want to start off by asking the question, what is politics? The title of this slide is by Hi Politics and so that may, you know, jump out at you. Hopefully it'll make more sense as I go along. But let's start off by describing what politics is in the first instance. The quote here is taken from making the crooked straight chapter six, which was written by Ulrich Gohlmer. And this chapter, this specific section was is entitled the concept of politics by scripture. Ulrich Gohlmer in turn relies on Abdul Bahad's description of politics that as ultimately like the status quo politics being having its foundation of war characterized by the limitation defense aggression and a desire to assert one's own interests. This type of political activity Abdul Bahad says is or Mr. Gohlmer says is concerned with the retention acquisition of power in which all participants in the political arena are classified as either allies or opponents friends or enemy. So these are really, really politics that are characterized by dichotomous reality, a kind of manicism, black or white thinking, us and them mentality, all or nothing, etc. So when we talk about behind politics we must very much distinguish from the description of politics as I just laid out in the previous slide. So when we talk about behinds talk about politics, specifically institutions, we're talking about the science of governance governance and the organization of human society. There is a recognition by the House of Justice in this letter dated April 27 1995 that clearly the establishment of the kingdom of God on earth is a political enterprise in as much as it deals with the organization of human affairs. However, the House of Justice is clear that we eschew political methods towards the achievement of our aims. And the revelation of Bahá'u'lláh is focused on the concentrating of revitalizing hearts, minds and behavior of people and presenting a working model as evidence of the reality and the practicality of the ways of life that we profound. So politics in the Baha'i sense is about not about partisanship. It is about when we use the word politics we're really talking about the science of government. And we definitely are distance from the predominant methods that govern human, the human contest for power at present. So in order to further deepen our understanding what what this is, but how do Baha'is conceive or conceptualize politics. What is power, I would draw your attention to the better of the House of Justice stated March 2 2013 which I've already referred to where the House indicates that relationships that bind the individual community and institutions of society will require an examination of the concept of power and the House of Justice in that letter notes that unlike the kind of vision or understanding of power that predominates contemporary society. So the power for Baha'is in the Baha'i view is is not a finite entity, which is to be seized and jealousy guarded. It constitutes a limitless capacity to transform to transform that resides in the human race as an entire body. This is significant you can see like if you were to channel or if you were to channel politics generally power is seen as a finite resources that is to be fought for and assuring its continuance within your within your grasp is of the utmost importance. What is the Baha'i approach to politics. As in a letter to two individuals noted that Baha'u'llah has made it abundantly clear that the first step, essential for health and harmony of the whole world, mankind is its unification. This is a very distinct approach to what predominates now where most people in the world and most movements concentrate on remedying the multitude of ills besetting mankind. The expectation of the resolution of these problems will ultimately lead to unity. The by community is focused on a broader vision of the unification of the whole mankind based on the fundamental understanding of the oneness of humanity. So we're not really looking to remedy ills or or various oppressions here and there, we're going for the total package. The House of Justice warns us against in this effort, my apologies, of two extremes. One of entering political struggles, the mouth from political struggles, and on one hand on the other to withdraw utterly from any interest in the affairs of men outside of the by community. We are really looking for a middle way that requires wisdom and mature judgment. So specifically we're not interested in occupying positions in contemporary institutions of power. And this paragraph also just says, you know, we're not trying to get into political office or get a political majority or start a political party. I noted just momentarily ago, the guidance of the by institutions offered to mankind does not comprise in a series of specific answers to current problems, rather the illumination of an entirely new way of life. We clarify objectives. We promote the principles of the by faith, which are indispensable to the maintenance of peace. In this way, Baha'is are constantly engaged in the groundwork for a permanent peace, the most great piece. This is our objective, ultimately, this is the purpose of a Baha'i politics, so to speak. How do Baha'is respond to their own oppression and we take insight into this based on what's happened into the friends in Iran. We deal with those who oppress us with loving kindness with patience and forbearance and counter-consult with words of peace and affection. It's a very different form of politics. One that really where the by community itself does not respond to grievances, but it's a radical form of love. Baha'is employ a discursive approach in their politics. We look at building constructive public discourse. We go beyond divisions and fissures. We approach issues with humility and discernment, as well as respect for prevailing laws. Another very important hallmark of by politics is that we neither in our public remarks, we neither show support or criticism of public figures. This is a very subtle and very difficult thing at times. Sometimes we see political figures acting in a way that appear to be in harmony with the Baha'i faith. It seems like we might say, well, you know, what's the harm in this. But in this guidance and elsewhere, it is noted that, you know, the institutions that predominate government society as well as any individual political figure. However, benevolent, however kind, however insightful, however in tune with the zeitgeist, the revelation of Baha'u'llah is the remedy that will heal the world of the hills of division and that are the hallmark of society at the moment. When we turn into institutions, by looking at these writings, at these letters rather, we note that institutions take actions which rise above partisan political manifestations and controversies. Institutions also engage in consultation with other institutions and in this case, the NSA of the Mariana Islands is encouraged this with respect to indigenous rights to draft a statement. But before releasing it, check with the World Center. Again, institutions are in a position to enter a public discourse, however they are still required or being asked to engage with the World Center. What is clear from these letters and from the guidance is that the decision when to engage in politics cannot be left up to the individual. And here it's noted that it is important that decisions as to conduct of such relations be made by authorized institutions and not by individuals that individual judgment is not sufficient and this is set elsewhere, especially in the guidance of Shoghi Effendi. These problems are far too complex for the individual judgment. Again, questions about whether Baha'u'llah serve on boards or committees or non political offices should be answered by national spiritual assemblies. The roles of the national spiritual assemblies emphasize continuously in these in these letters. It is essential that such endeavors be carried under the ages of national spiritual assembly. Consultation plays a fundamental role in determining how to engage how individuals engage in politics, individual Baha'is often consult with institutions in determining how they can best serve as individuals and how they can respond to this natural behavior as the changes and chances of the world evolve and meet their responsibility to bring to bear the revelation of Baha'u'llah on these various important issues that arise from time to time. In conclusion, to wrap up some of the elements that we've looked at. The purpose of the Baha'i faith is the unification of the peoples of the world in one universal cause and one common faith. This process proceeds through ebbs and flows, successes and setbacks, crisis and victory. And this is set out in by Shoghi Effendi in his forward to his magnum opus, God passes by. I'll leave that quote with you. Understanding that understanding this dynamic of crisis and victory helps us appreciate this principle further. As these crises ensue, has these victories unfold, as setbacks come about with respect to the unification of humanity. This principle preserves the integrity of the faith, keeps us on the right path in the short term and despite painful setbacks, and protects our fellow believers in other lands. I'll elaborate these on these individually in the following slides. This principle protects us from self destruction. As these setbacks continue and as these hardships, hardships and barriers to the one to the emancipation of humanity into the oneness of humanity. There may be knee jerk reactions or desires to find short term solutions to very profound problems that may set us up to get involved in politics however Shoghi Effendi wants that if we become involved in these issues. That we will be lost because of the nature of the forces that operate in the political sphere, and because the methods contention, animosity, very dichotomous way of viewing things, we will get sucked into them. Shoghi Effendi actually offers a more dire analysis indicating that should we give ourselves over to these faulty systems that we will destroy ourselves adherence to the principle preserves the integrity of the faith. It protects us as individuals and institutions from becoming tools in the furtherance of political interests that are contrary to objectives of the faith. This preservation of integrity, in turn bolsters the claim that Baha'is are indeed loyal to and well wishes of the government. A position that Baha'u'llah Abdul Baha Shoghi Effendi and the Universal House of Justice have all painstakingly emphasized in the numerous correspondence with state officials and with the Baha'i world. Adherence to this principle also protects fellow believers in other lands. As the House of Justice has noted in the letters, its letters of December 8, 1967, in March 2, 2013, an unwise act or statement by Baha'is in one country could result in grave setbacks for the faith there or elsewhere. To maintain its cohesion and integrity as a global entity and to ensure that Baha'is in one country do not jeopardize the existence of those elsewhere. Lastly, there are covenantal implications in the study of the subject. Following these principles connects us to the covenant. We follow because we recognize the, we follow these principles because we recognize the authority of the manifestation of God. We recognize the authorities of the successors to the manifestation of God, the center of the covenant, the guardian, and the Universal House of Justice. By following this guidance, institutions, individuals and communities free themselves to focus their energies on their respective spheres of activity. This creates order and efficiency for our community. This obedience in turn connects us further to the covenant as individuals we consult with institutions. We recognize and or decide and we obey out of love. Our obedience in turn serves to foster trust between individuals and institutions. And as always, there are the right to appeal remains and any criticisms or complaints of institutional decisions remain a responsibility as outlined by Shoghi Effendi and in his guidance, set out in other correspondence. Lastly, and as a matter of order, we cannot attempt to approximate the significance of this and implication of these principles outside of a covenantal analysis, a covenantal and analytical framework and practice. We first turn to the writings of the central figures and learn of their actions in this realm. And we seek out the guidance of the heads of the faith in order to understand this principle. And to follow based on their authority set out in the writings and guidance. So it's a bit of a of a cyclical nature but our first, the reason we, and to bring us back to the group that that I worked with the study these principles, we approach the the writings of both the House of Justice and the guardianship who in turn quote, quote, Paul and build the house. And we do so on the premise that they have the authority, and their authority is set out in Bahá'u'llahs catabi ad catabi act as the will and testament of the law. And show you if any writings. Thank you very much for listening to this presentation. And I look forward to your questions and comments.