 Bahá'u'lláh's revelation is vast. This is a statement made by the Universalist of Justice a few years ago in a message to the Bahá'u'lláhs of the world. It added that his revelation, in fact, calls for a profound change, not only at the level of the individual, but in the structure of society. And reminded us of Bahá'u'lláh's own proclamation, that the object of every revelation is to affect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions. It's to this broadest of themes, I would assume, that the association and the conference is bending its energies. Yet somehow, you know how Bahá'u'lláh admonishes each of us to immerse ourselves in the ocean of his words. I have to say, I barely know how to get my toes wet. So I feel quite ill-equipped to comment. But I trust in your graces and nonetheless will venture to offer a few brief words that I hope will be of some use, even if they're all things that you know already, which is probably the case. Now, I'll say that in my capacity serving on the Board of Counselors for the Americas, I bring you the love and greetings of the Board and each one of the 19 counselors who serve on the Board of Counselors. And beyond that, goes without saying that what I'll share is as an individual and shape my own personal experience, which is necessarily limited and doesn't represent the views of any institution in particular, except for the words of the House of Justice that I'll use liberally. Now, the experience that I have is chiefly related to the processes related to the expansion and consolidation of the bi-community, some of which has provided me with opportunities to be engaged in what may be considered very small examples of social action and some very preliminary opportunities in public discourse. My comments, I also wanted to say, will be based on personal study, of course, of the bi-writings, but also of the written works and talks given by many others, especially Mr. Paul Lampol, Dr. Hala Arab and Dr. Michael Kahlberg. And what I hope to share are some perspectives and tentative suggestions that hopefully will contribute to stimulating thoughtful reflection on the theme of the conference. So, thinking about this lofty ideal that the House of Justice has reminded us is our mission. The first question, and it's possibly, how can we take some steps towards this lofty ideal? Now, fortunately, the Universal House of Justice in that same message shed some light on how the Baha'i community is engaged in actually leading toward this vision of Baha'u'llah. Of course, it will take centuries, but I find it encouraging to be reminded of these words. And they write, the work advancing in every corner of the globe today represents the latest stage of the ongoing Baha'i endeavor to create the nucleus of the glorious civilization entriined in his teachings, the building of which is an enterprise of infinite complexity and scale, one that will demand centuries of exertion by humanity to bring to fruition. There are no shortcuts, no formulas. Only as effort is made to draw on insights from his revelation, to tap into the accumulating knowledge of the human race, to apply his teachings intelligently to the life of humanity, and to consult on the questions that arise will the necessary learning occur and capacity be developed. Now, what strikes me from these few statements at the House of Justice is that drawing on insights, tapping into accumulating knowledge, and applying the teachings intelligently, as they say, will all require intellectual development. And applying the teachings intelligently to the life of humanity will also require the Baha'i community to become increasingly, albeit gradually, involved in the life of society. It's impossible to see how it could be otherwise. It seems to me that this is an area that could benefit from our further exploration, especially examining more closely what is meant by the intellect, and particularly its implications for community life. Now, before going any further, I found it helpful to recall what the House of Justice also said about this phrase, involvement in the life of society. They said a few things, but this statement in particular, where they said further involvement in the life of society should not be sought prematurely. It will proceed naturally as the friends in every cluster persevere in applying the provisions of the plan through a process of action, reflection, consultation, and study, and learn as a result. Involvement in the life of society will flourish as the capacity of the community to promote its own growth and to maintain its vitality is gradually raised. It will achieve coherence with efforts to expand and consolidate the community to the extent that it draws on elements of the conceptual framework which governs the current series of global plans, and it will contribute to the movement of populations towards Bahá'u'lláh's vision of a prosperous and peaceful world civilization to the degree that it employs these elements creatively in new areas of learning. So I'm sure you're familiar with this statement. It's very rich, there's a lot to it. But maybe one question that is before us right now is what is this conceptual framework? What are those elements that the House of Justice is referring to because they seem critical in understanding not only the work that we may be engaged in, but how it's going to in time lead to that or the centuries to come to building that new civilization. Now, I wouldn't in the least presume of course to claim to be able to even clearly articulate all the elements of this conceptual framework. But I was thinking that perhaps there are two very closely related concepts that may be useful to highlight for the purposes of our discussion. And in a sense you might even say they're one concept but let's say for the moment they're two that are very closely related and these are knowledge and learning which I think are very much at the heart of the theme of the conference. Already the House of Justice has touched on these concepts of course in several letters and other individuals and agencies have elaborated on them not only as they apply to expansion and consolidation but in several areas of activity, especially social action and participating in discourses of society. You may know of course that there is a recent statement by the Office of Social Economic Development in November 2012 and there are numerous books published by various authors, talks that have been given. So much has already been said and written. But perhaps here rather than delving too deeply into the various perspectives that are offered by each of these sources, maybe we can start with a summary of what I'm going to suggest are a few basic statements on knowledge and learning that may be helpful to our discussion. And maybe if I can indulge you to consider these as premises for some tentative suggestions that I'll make a bit later and it's left up to others to examine the validity of these premises. So I'll just state them and we'll take them as assumptions and then we'll go from there. So the first statement is that human beings are social. That knowledge is central to social existence and its generation is necessary for advancing civilization. In fact, one could say that the generation, application and diffusion of knowledge defines at least in part the purpose of human beings individually and collectively. The House of Justice has said, access to knowledge is the right of every human being and participation in its generation, application and diffusion, a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization. Each individual according to his or her talents and abilities. And then they made this very profound short statement. He said, justice demands universal participation. Now this question of justice itself is maybe another element of the conceptual framework, a critical one in fact, especially since we are seeking to establish a just society. But we'll come back to this question of justice and its relationship to participation, but for now, let's examine a second statement which is that participation in the generation, application and diffusion of knowledge requires a process of capacity building. And what the House of Justice had said about this is that capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness, elements of Bahá'u'lláh's revelation together with the contents and methods of science to their social reality. So then maybe this defines another statement that all three protagonists must participate in a capacity building process and do so harmoniously. Now the vision one can say is found yet another statement of the House of Justice that, and this is an example where they said the individual who wishes to exercise self-expression responsibly, participates thoughtfully in consultation devoted to the common good, and spurns the temptation to insist on personal opinion. That the institution appreciating the need for coordinated action, channeled towards fruitful ends, aims not to control but to nurture and encourage. The community that is to take charge of its own development recognizes an invaluable asset in the unity afforded through wholehearted engagement in the plans devised by the institutions. Now within this beautiful description which then they go on to say their relationship constitutes a matrix within which world civilization gradually matures, one relationship that seems particularly important at this point in history and about which we have now gained a few insights is the one binding the individual and the community. Indeed, what we're finding increasingly is that often the most effective contribution of an individual are those that are made in the context of the collective and that the healthiest communities are those in which the powers of the individuals are multiplied in collective action. The capacities of the individual in this way develops as each one works towards the betterment of the community and the community develops to the extent that it provides environments conducive to the well-being of each of its members. Now the key again here seems to be the conceptual framework that governs the current series of global plans. Because the House of Justice said that the framework promotes the transformation of the individual in conjunction with social transformation as two inseparable processes. Now at the same time much remains to be learned in practice how these relationships mature over time. Okay, so the combination of these statements the centrality of knowledge to social existence the need for a process of capacity building and the necessity of the participation of all three protagonists for social change maybe point to another statement and that is that the mode in which all must operate is one of learning and just so that because that word is used a lot nowadays let me just be clear what I understand how it's being used in this context it's ongoing simultaneous iterative and mutually reinforcing study consultation action and reflection and this particular mode this mode of learning the House of Justice says fosters the informed participation of more and more people in a united effort to apply Baha'u'llah's teachings to the construction of a divine civilization. Now having defined these few statements I can offer maybe just a few thoughts about their implications for what we might call scholarly pursuits especially as they relate to the generation of knowledge and learning in action. Now each one of us can examine the forces operating in society consider the discourses that are prevalent in the social spaces in which we're present and then try to introduce some aspect of the teachings that seem relevant that's at the level of the individual but then even at the level of the individual how do we develop our capacity to do this? I think this is an important question to consider and I wonder if this is actually a question I don't think there's an answer to it but it's something that the association can be of particular assistance especially as we try to promote learning across a wide range of disciplines. Now something that struck me is that I was trying to think of that how how do we develop capacity? It was something maybe at first for me at least it was a bit surprising as I started to really think about it and look more deeply into some of the statements of the House of Justice. House of Justice in one of its messages made this interesting statement. They said those who serve in these settings and these are these small settings where Bahá'ís and others are learning to build community. Both local inhabitants and visiting teachers would rightly view their work in terms of community building. A process that seeks to raise capacity within a population to take charge of its own spiritual, social and intellectual development. I'll note here this reference to intellectual development. Somehow this seems particularly relevant I think to scholarly activity which intrinsically seeks to advance knowledge and especially so for Bahá'ís. You see because I think that some of the implications in particular include the notion of social or collective generation of knowledge and the imperative this is the interesting part the imperative of action as a necessary component of learning at least in this context. Now I base that last suggestion about action on another statement of the House of Justice where they said that understanding the implications of the revelation both in terms of individual growth and social progress increases manifold when study and service are joined and carry out concurrently. There in the field of service knowledge is tested, questions arise out of practice and new levels of understanding are achieved. Now I have to emphasize that I'm not suggesting that all intellectual development is reduced to the work of community building. Rather what I'm suggesting is that the work of the Bahá'í community in this respect is opening perhaps new vistas that we may want to consider. So let me give a couple of examples here. And again these are just some initial thoughts. What if we thought of how to foster a clear and compelling vision of the collective generation of knowledge in relevant social spaces such as in academic or disciplinary spaces. So we'd have to think about how we do that. Now as a starting point I can offer maybe two simple examples among many that could be conceived. Each involving let's say a group of Bahá'ís and others who are like-minded who wish to pursue scholarly activity alongside each other. So the first example might be that they would focus on generating knowledge through a specific research program within a given disciplinary framework. The second would be for them to focus on generating knowledge taking the form of learning in action about how to contribute to the evolution of broader discourse within each of their disciplines respectively. So this could involve individuals who are working on diverse research programs of their own but who begin to align those research programs with a shared goal of challenging erroneous assumptions that they find within their fields. Now clearly both have merits and could even overlap to some extent. But I wonder if the second example represents a broader and fuller conception of the collective learning and action process that the House of Justice is beginning to define for us. It also seems to me a little easier to understand in that case that second example what the action reflection process would look like because it would be directed not simply toward a single research program but toward learning about contributing to discourse. Now I suppose in the first example learning action could also take the form of action research which is also methodology found in the social sciences and has clearly some merit. But yet it still seems to maybe represent the narrow conception of that learning and action process. Now even though we're talking about collective learning this doesn't of course invalidate the contributions of individual scholarly activity in the least. Which in their own right could aim to contribute to the discourses within a discipline or even an interdisciplinary space. What I'm trying to raise here instead is the possibility of enhancing our ability to pursue also collective generation of knowledge and to do so in a way that multiplies the powers of each of the participants in that process and to become increasingly coherent in the areas of Baha'i activity. Now if it makes sense to begin to conceive of a group of people contributing to discourses within and across various disciplines then again the question of how we do so becomes critical. And I'm going to suggest here the drawing on lessons learned from the work of the Baha'i community in the area of expansion and consolidation could provide some helpful insights. With one might say that the primary knowledge being advanced for Baha'is concerns from a certain perspective the application of spiritual principles to the construction of a just and harmonious society. Now in that sense let's go back to that statement where we said one of the concepts is justice and the statement that justice demands universal participation. That same letter earlier on the House of Justice this marvelous statement it says that if the friends persist in their efforts to learn the ways and methods of community building in small settings in this way the long cherished goal of universal participation in the affairs of the faith will we are certain move by several orders of magnitude within grasp. So it seems that the capacity to learn in a certain way is being developed profoundly in these small settings. So maybe the question is there anything in that experience that helps us. Again not to reduce everything to community building but maybe there are some insights that we can gain. I think clearly the overarching method at least in that setting is one of study action reflection and consultation which action actually often occurs simultaneously they're not even sequential but it's the expression if we were to carry that let's say let's say we were to carry that methodology into how we learned collectively to contribute to discourses its expression depends on the area of activity and even can vary within an area of activity. For example in this case within different disciplines it could look different. What study means to a sociologist will necessarily be different than it does to an engineer. One of the questions of a lawyer is clearly going to be distinct from that of a physician. Further in the case of inter-disciplinary work it may look even different than any of the component disciplines. In any case many questions about method and approach especially will need to still be addressed. But perhaps the experience of the Bahá'í community with learning about expansion and consolidation may be of some value in this respect. It can for example provide some initial thoughts or insights into the methods even as they are adapted for each specific field within which knowledge is being generated. It can help clarifying that evolving conceptual framework that the House of Justice referred to which in turn will ensure that this area of activity becomes increasingly coherent with other areas of activity being pursued by the Bahá'í community and others of like mind as we work together to construct a new civilization. Now all of this especially early in the morning probably sounds quite big. So let me draw on an analogy from the institute that may be of some value in illustrating what I'm suggesting. And I do so because of what we said about community building about participation, about justice and the generation of knowledge and because of this statement of the House of Justice. It writes specifically the courses of the institute are intended to set the individual on a path in which qualities and attitudes, skills and abilities are gradually acquired through service. Service intended to quell the insistent self, helping to lift the individual out of its confines and placing him or her in a dynamic process of community building. See because I think at the end of the day on the one hand what I've said so far is that community building can help us learn about discourse but also you can't really build community in the end without it at some point participating in the discourses within the community. So let's examine the institute and the example I want to use is the study circle the tutor and the curriculum and how these two combine within the context of the institute. House of Justice described in one of the messages the study circle as an environment conducive to the spiritual empowerment of individuals who will come to see themselves as active agents of their own learning as protagonists of a constant effort to apply knowledge to affect individual and collective transformation. It will enable people of various backgrounds to advance on equal footing and explore the application of the teachings to their individual and collective lives. I think this sounds like a very good environment to build capacity for collective learning and action. Now much also depends on the tutor to help create such an environment and in doing so fostering a process of generating knowledge and in order to do so the tutor's own qualities and attitudes and skills will need to be constantly enhanced and then there's the question of the curriculum which in the context of the institute goes far beyond the textbooks that are used but it rather in one way of thinking about it is that provides the content and structure of the discussions among the participants. Among other things it relates their experience applying the spiritual principles being explored to concrete acts of service which in turn then further enrich their discussions of those same principles. Now if we look at this analogy for me I gain new insights and appreciation for how the framework for action exposes to the participants to environments where spiritual principles are being applied thus facilitating their application in other environments as well including one could say spaces where academic discourses are being shaped. In the area of collective generation of knowledge this may be easier to see in some disciplines than in others. Even in theoretical disciplines although it may not be so apparent at the beginning I think it still is important because theory and thought and therefore particular generation of knowledge are shaped by experience. So perhaps the purpose of this kind of activity would be to contribute to discourses within academia let's say and a significant contribution of such activity may then be more at the level of process than content. So another way of putting this is that the quality of the environments we create, the approaches we take the methods and instruments we use are perhaps of greater value at this time in history when our collective understanding of the profound implications of Baha'u'llah's revelation are still so very limited than any particular statement we may make. How we learn to apply the teachings in the context of academic discourses may be more important than the application itself at this time. Now along the way as experience grows the House of Justice in a recent letter has said that those aspects of the conceptual framework pertaining to intellectual inquiry in diverse fields will become clearer and grow richer. So now this I think is going to take at least one or two generations to develop such an important contribution. And in that sense then a critical ability that has to be developed is to help young people who has the House of Justice in that same letter said have been shaped by the institute process at the dawning of their maturity will set their footsteps firmly and action that will extend throughout their academic studies and beyond. Now in this respect and I'm almost out of time otherwise I would share with you some things from the youth conferences that have been happening. But in this respect as you know of course there's 114 youth conferences called for by the House of Justice across the globe. Is there a few minutes to share? So I've had the pleasure of attending most recently four of them and we're more than halfway through the 114 conferences. And I just wanted to give you a glimpse and I got some permission to share verbally some of this. I wanted to give you a glimpse of the material because all of the conferences as you know they were called by the House of Justice the materials even were prepared under the at the request of and under the direction of the House of Justice. So the material that the youth study conference is in small group settings. There's very little time spent in plenary like this. So the material and keep in mind that the age range of the conference is 15 to 30. So now imagine 15, 16 year olds studying this material and taking their first steps in the path of learning and action. And in one of the in one of the sessions they're exploring this theme called mutual support and encouragement. And it's it's very touching because the material actually tells a story of four friends and how they're learning to learn together. And I'm just going to read for you I hope it's okay I'm just going to go a few minutes over time with this. I'm just going to read for you the exchange of these four friends. So as they're talking about various things they said one of them says I was just thinking that we need to learn a lot about these really profound ideas. Let's take ourselves as an example. We're all animators, right? Now think of what it takes to properly support a group of eager enthusiastic and energetic junior youth for three years, sometimes longer. Then think about building and maintaining really good friendships with other animators and constantly helping each other. Can we become good at these things if we're not prepared to learn? Sanjeev's words send the group into silent reflection again. I think the place to start is what Carolyn said earlier, having absolute faith that if we're sincere God will assist us. Sampa says after a while. We also have to be humble and accept that we do not know everything, that's Rayan. I think we are learning how to learn. It really helps that we often study together, support one another with the groups and regularly meet to reflect and consult. Carolyn says I think we're also learning to listen to each other. A friend of mine used to say I know you heard me but did you really listen to me? Sometimes people give greater value to eloquence and not so much to listening carefully and without prejudice. People can better support each other when they really listen to each other. Sanjeev says listening is also related to how we consult. Abdu'l-Baha says that consultation must have for its object the investigation of truth and that man should weigh his opinions with utmost serenity, calmness and composure. I think part of learning is being sincerely concerned about truth rather than the mere voicing of personal views. It's of course okay to have personal opinions as Carolyn but they must be expressed in a way that invites rather than stifles the views of others. I have to say that when we meet for the reflection meetings and talk, that is how I feel that all our thoughts are appreciated and that you guys really want to know what everybody thinks and feels. I'm learning to be like that and I think it's just great. Now, this story is touching in itself and one can see the seed of a group of friends that are truly learning together and just to let you know that in the story not all of them are members of the Bahá'í community. It's made clear. But I just wanted to point to one question. So there's a series of questions for reflection and here's one of them. It says the conversation above highlights the importance of fostering strong bonds of friendship among people who serve together. What do you regard as a true nature of friendship? How would you determine which friendships are helpful and which ones are detrimental to the progress of young people? So see how little by little these young souls are being nurtured to think so deeply, so systematically, but then not just to think. To actually act, to study, to act together, to consult, and in a word to learn collectively. You see, successive generations of young people will, as the House of Justices have said in that same letter that I think you will receive will have to wholeheartedly address a wide range of intellectual challenges, overcome all pitfalls and obstacles, and render service for the betterment of the world. In the decades ahead then, a host of believers will enter social spaces and fields of human endeavor. Undoubtedly this is an arena pregnant with possibilities and one in which an important contribution can be made. A vision that illumines the array of possibilities is brilliant. And so I want to end with one recent description given to us by the House of Justices that brings great joy to my heart and I hope it does for you as well. I'll end with these words of the House of Justices. It writes, While it is true that at the level of public discourse great strides have been taken in refuting the falsehoods that give rise to prejudice in whatever form it still permeates the structures of society and is systematically impressed on the individual consciousness. It should be apparent to all that the process set in motion by the current series of global plans seeks in the approaches it takes and the methods it employs to build capacity in every human group with no regard for class or religious background with no concern for ethnicity or race irrespective of gender or social status to arise and contribute to the advancement of civilization. We pray that as it steadily unfolds its potential to disable every instrument devised by humanity over the long period of its childhood for one group to oppress another may be realized.