 The Executive Committee of the Association feels honor and privilege that a current member of the Universal House of Justice has accepted our invitation and come all the way from Haifa to attend this conference and address us this evening. We are very grateful to Mr. Shahryar Razavi after 13 years where he actually was in Mississauga in our last conference to once again grace us with his presence. Dear friends, please help me welcome Mr. Shahryar Razavi. Good evening, friends. It's a great, great joy, great pleasure for me to be with you at this conference as Dear Mehran has told us, reminded us, time flies. The overall theme of this conference this year, friends, advancing the life of the mind is one of great significance not only for the life of the Baha'i community itself but ultimately for the life of humanity and the kind of advancement that humanity is to attain in this age. What I hope to do is to make a modest offering to this gathering by considering some aspects of how Baha'i thought comes to enter into the public sphere. I hardly need to say this but I will say it anyway that the comments I offer are my own purely personal views and reflections. Friends, we live in a time when society's approach to addressing some of the most profound issues confronting it is increasingly characterized by antagonism, partisanship, controversy over science, personal animus and the repetition of world-worn slogans, all of it generating more heat than light. Given that we are to avoid contention and partisanship, is there any point in entering into this domain to offer Baha'i perspectives? Is the effort worthwhile? And if it is, how do we ensure that we remain proportionate and coherent with the rest of our activities? And whose job is it to do this work anyway? To attempt to address these and other questions, this evening I'd like to review something of the history of the presentation in the public sphere of Baha'i thought bearing on the betterment of the world. To survey some of the principles that shape our action in this area of endeavor and consider some aspects of the distinctive contribution that each of the plans three protagonists, the individual, the community and the institutions, are to make. Friends, let's begin with some context. According to the Baha'i teachings, the process by which the human race has developed over the centuries is best understood as the outcome of its response to the teachings brought by the successive divine messages. Known to the world as the founders of the great religious traditions, these defining historical figures manifest God in the plane of material existence and are appointed by Him as educators of humankind. The appearance of each such figure in a particular place and at the particular time is associated with the release of powerful moral and spiritual forces which in time result in the emergence of a new civilization. Their influence stimulates the expansion of human consciousness and capacity. History itself is the record of the ebb and flow of these same civilizations as they blossom, flourish, but eventually age and decay when those spiritual forces that characterize their origin begin to be spent. And so the advent of each successive manifestation of God signals the coming of a new era and makes possible the next stage of humanity's social evolution. Viewed from this perspective, for Baha'is, religion is not regarded as simply a set of beliefs, rituals and forms of worship that characterize a particular people. Rather, religion is conceived as the vehicle for spiritual forces that are capable of bringing about the transformation of the individual at the level of heart and mind and of society where new patterns of interaction and order emerge. Religion in this light is the ultimate source of those moral imperatives of the age that are eventually codified in laws and norms of conduct and are held by institutions of society which are established for that end. This conception of religion is fundamental to understanding why Baha'is place such significant emphasis on their participation as a community in the public sphere. Clearly, a very different conception of religion, for instance one where the interest of the religion rests wholly in the private life of the individual and personal salvation, would not provide grounds for the wholehearted involvement of a religious community in matters of public discourse. For us, such involvement is not merely an expression of civic duty, it goes to the very heart of what it means to practice one's faith. In one of his celebrated statements, Baha'u'llah exhorts its followers to occupy themselves with the pressing issues facing society. Be anxiously concerned, he says, with the needs of the age ye live in and center ye the liberations on its exigencies and requirements. Engagement with the problems of society is complementary with activities directed towards the growth and development of the faith itself, activities that develop a pattern of community life and extend it to others. In other words, there is no dichotomy between actions that contribute to the spread of the faith, actions which after all are the spiritual obligation of every believer, and those actions that respond to issues facing humanity, both contribute to the transformation of the individual and of society. That is the inner life and the external condition of humankind, which we are told by Baha'u'llah, is the very purpose of the appearance of the manifestations of God to effect precisely that transformation. And so it is not surprising then that that is what Baha'i's hold to be, the coherence, the harmony of these two objectives that they have before them. It seems to me that as Baha'is, we can be entirely at ease with conviction in the fundamental importance for humanity of the spiritual principles that lie at the heart of our faith, while simultaneously recognizing that the society founded on those principles will not emerge exclusively through our own efforts and therefore the advancement of society at the level of collective thought is also essential. Now, the origins of the formal participation in the public sphere of the Baha'i community can be traced back to the earliest days of the faith. For instance, in the epistle he addressed to Queen Victoria in the 1860s, Baha'u'llah touched on numerous themes which would have resonated strongly with society's preoccupations of that time, such as systems of governance, the benefits of international peace, the slave trade, the burden of taxation, and how corruption can frustrate efforts to bring about reform. Another striking early example of a Baha'i contribution to public discourse and one which continues to inform Baha'i activity today is the Secret of Divine Civilization, written in 1875 by Abdul Baha'u'llah and addressed to the rulers and people of Persia. In this very significant work, published anonymously at the time, significantly published anonymously at the time, Abdul Baha'u'llah analyzed how Persia had declined relative to other nations as a result of poor education, bad governance, ignorance of scientific advances, rejection of innovation, and in some the atrophy of the life of the mind. He encouraged the people of Persia to learn from other countries to be open-minded to new ideas while stressing the spiritual qualities provide the surest foundation for social progress. Further instances of contributing to the intellectual and moral life of society can be found in the public talks Abdul Baha'u'llah delivered to audiences in Europe and North America, in which he frequently addressed topics central to contemporary thought, such as race relations, the equality of men and women, religious prejudice, industrial strife, poverty, and excessive wealth. Examples are also to be found in his numerous encounters with leaders of thought, theological, political, scientific thought, with whom he sometimes engaged in extensive discussions and correspondence related to current trends and developments in their respective fields. Beyond these well-known examples of participation in public discourse by the central figures, the faith's followers have always been encouraged to associate with like-minded groups and individuals. In his history of the first Baha'i century, Shurgif and the examined how Baha'i communities in various countries had gradually increased in size and scope of their activities and refers to, quote, the participation, whether official or non-official, of representatives of these newly founded national Baha'i communities in the activities and proceedings of a great variety of congresses, associations, conventions, and conferences held in various countries of Europe, Asia, and America for the promotion of religious unity, peace, education, international cooperation, interracial amity, and other humanitarian purposes, unquote. He himself had given attention from the earlier stage of his leadership of the Baha'i community to build institutional capacity for the community's engagement in society both the international and national levels. As early as 1925, he encouraged the emergence of the International Baha'i Bureau in Geneva. Think of it, friends, 1925. Then, of course, the seat in Geneva, the seat of the League of Nations. Soon after the creation of the United Nations, the eight national assemblies that existed in 1947 were able to constitute the Baha'i international community, the BIC, and won accreditation for it as an international non-governmental organization, one of the very first associated with the work of the United Nations, giving birth to an effective instrument for the Baha'i community's participation in discourses on the international stage. Capacity for this participation was further enhanced by a certain category of Shoghi Effendi's own writings. These, although addressed to the Baha'i community itself and not directly to the public, constitute a model both for reading of contemporary society and an analysis of the operation of social forces illuminated by the Baha'i teachings and the faith's conception of the development of history. It is in the light of that corpus of his writings on world order the efforts of the Baha'i community to apprehend its own principles and correlate them to the contemporary issues of the day take shape to this day. Following the establishment in 1963 of the Universal House of Justice, the community's capacity to participate in the public sphere at the international level continued to grow, and the scope of its activities increased. One indication of this was in 1970 when the BIC was given consultative status at the United Nations Economic and Social Council. Meanwhile, the Baha'i community at large was being encouraged by the House of Justice to strengthen its ability to reach out to the society around it. In this respect, it is important also to recognize at this early stage that individual Baha'is active in a variety of fields and disciplines were also inspired to find ways of putting before the public a Baha'i perspective on issues of particular moment, without necessarily needing to draw attention to the source of their inspiration in all cases. The Baha'i community's capacity for engaging with topics of importance to society then has been built gradually over time, and its ability to articulate all of religion in the world has developed in parallel. Whereas this capacity was to begin with mainly visible at the international level, in the 1980s it became a more recognizable feature of Baha'i activity at every level as the faith began to emerge from obscurity. This coincided with a period when following the appearance in October 1983 of a significant letter of the House of Justice, Baha'is began to increase their involvement in social and economic development, which would inevitably lead to their becoming more directly engaged with the serious questions and concerns confronting the society around them. Another significant moment came in 1985 with the publication of The Promise of World Peace, the message of the House of Justice addressed to the peoples of the world. The statement set out a far-reaching analysis of the condition of the world and in particular of the shortcomings of the prevailing international order and described the barriers to peace. It aimed to raise the discourse on peace, at that time most often cast in the narrow terms of nuclear disarmament, to the level of spiritual principle. The message presented certain foundational concepts as prerequisites to peace based on insights derived from the Baha'i teachings and crucially the experience of the community throughout the world. Ultimately, its call was for the recognition of the oneness of humankind and the acceptance of the profound implications that such a principle holds for the reorganization of the collective life of humanity involving organic structural change. And as a practical assistance, it offered the experience of the Baha'i community itself representing a microcosm of the human family in its endeavours to apply the principle of the oneness of humankind to its own collective life. Now friends, quite apart from its influence on those who received it, the impact of this message on Baha'is around the world was considerable. Baha'i communities everywhere were galvanized into a new kind of action, not simply sharing the teachings of the faith, but initiating conversations about the application of those teachings to the condition of the world. Appearing on the eve of the UN's International Year of Peace and at a time when the mindset of the Cold War and the immediate threat that it aroused still dominated international affairs. The promise of world peace offered Baha'is a powerful example of being precisely, anxiously concerned with the needs of the age you live in. The incisiveness with which it diagnosed the root causes of society's ills, combined with the clear, dignified, but uncompromising language, drawing heavily on the archetype of Abdul Bahad's presentations on peace over 70 years earlier, meant that the statement offered the Baha'i community an invaluable contemporary model of how to contribute to the discourses of society. It is a model which continues to inspire thought and action up to the present day. In the three decades that have followed, there have been numerous instances of Baha'is participating in international forums focused on particular topics, sometimes making a contribution at the level of thought and at other times contributing by way of helping to initiate consultation and bring about consensus. Not only at gatherings of religious representatives of the world, but also at major conferences of the UN on themes such as the status of women, development, the environment. The BIC has been an active participant on the global stage. The number of documents available in the BIC's online library of formal statements now exceeds 250 and the diversity of topics they cover is evidence enough that Baha'is are ready to concern themselves with every significant aspect of human welfare. Now, since 1996, as we well know, the Baha'i world has been encouraged by the House of Justice to approach its various areas of endeavor in an increasingly systematic way. Consciously seeking to learn from its experience and over time develop its capacity for taking particular kinds of action of higher and higher levels of complexity. Initially, the Baha'i community focused its efforts at systematization on the development of human resources for facilitating its own growth. As a result of these efforts, it learned a great deal about how to sustain a long-term process. But in 2008, the House of Justice encouraged the Baha'i world to, quote, extend the process of systematic learning to encompass a growing range of human endeavors. Especially as Baha'i communities in certain parts of the world grew larger and stronger, it became evident that there were a number of dimensions to the faith's interaction with society. These have been broadly defined by the House of Justice as encompassing three major spheres, expansion and consolidation through which the Baha'i community grows and develops, involvement in social action, and participation in the prevalent discourses of society. And it is, in this present discussion, the last of these that is obviously of particular interest to us. Now, as mentioned earlier, involvement in the public sphere is not for us a peripheral activity. It is closely associated with what it means to practice the Baha'i faith, which unambiguously requires being active in the world, not removed from it, demonstrating one's faith primarily through good actions and deeds, and not simply by professing one's adherence to particular doctrines. As such, it is crucial to ensure that the methods and attitudes adopted when contributing to formal conversations that occur in society are consistent with methods and attitudes that characterize other major areas of endeavor. The usefulness of adhering to a common overarching conceptual framework has become increasingly apparent to the Baha'i community over recent years. Indeed, the unity of thought and effectiveness of action that have become more visible during this time can be largely attributed to an increasing reliance on such a framework. It has encouraged the community to ensure that its various arenas of activity are coherent with one another, as well as being internally coherent. That is to say, Baha'i is striving to adopt a mode of thinking, whereby actions in a variety of domains remain consistent with the essential principles we uphold. Naturally, the elements of the framework that are most relevant to each area of endeavor vary, as does the manner in which each element is expressed. Understanding how to apply the conceptual framework to the community's participation in the public sphere is developing only gradually. But although a great deal still remains to be learned in this area, and efforts in this regard are still at the early stages, it is already clear that some of its elements seem to have special resonance in this area of action. Now, some of those elements of the conceptual framework that seem fundamental to the Baha'i approach to participation in the public sphere are such central principles of the faith itself that it is difficult to imagine any significant field of Baha'i activity, not being directly influenced by them. Above all, perhaps, it is the oneness of humanity, the cornerstone of all the teachings of Baha'u'llah. An involvement in public discourse cannot ignore this principle. Indeed, the conception of humanity that transcends divisions of nationality, ethnicity, creed and class is not compatible with an approach to world affairs which excludes segments of the human race from significant involvement. And any such involvement cannot be reduced to tokenism or participation in a sterile listening exercise. In fact, the greater the relevance of the discourse in question for the entire body of humanity, the more important it is that the opportunity to contribute to it is extended to as many people as possible, and the richer would that discourse be as a result. Stated in these terms, of course, such an approach would probably be seen as unobjectionable. But when effected in practice, it quickly encounters obstacles. Human beings associate most readily with those who already share similar views. We know this. And this trait of human nature is becoming even more pronounced in the modern age, given how easy it is for people to coalesce with individuals whose outlook matches their own. Being prepared to credit those with whose perspective one differs deeply as being worth listening to can be a challenge. Reaching out to them for meaningful dialogue requires considerable courage. But being willing to acknowledge some dimension of truth in the world view of others, even when it finds expression through distorted, maybe even up-horror means. And then being open to develop one's own thinking as a result, this in practice and all too often becomes a barrier to inclusive discourse and the cause of many an impasse in human affairs. Friends consider these extraordinary words of the master that he addressed to Dr. Auguste Forel, the prominent European philosopher of the age. At the end of his letter to Dr. Forel, the master makes this statement. He says, every community in the world findeth in these divine teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. Let me read it again. Every community in the world findeth in these divine teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. So if the members of every community are able to find in the teachings of Bahá'u'lláh the realization of their highest aspirations, it necessarily follows that Bahá'u'lláh should be able to identify in some way with the ideals and aspirations cherished by each of the world's peoples. In the context of participation in the discourses of society, this implies that when involved in discussions between groups holding differing world views, the risk spiraling into irreconcilable antipathy, it is necessary to maintain the conviction that by elevating this discourse to the level of principle and highest ideals, it becomes possible to achieve unity and consensus. Now closely associated with the concept of the oneness of humanity is the principle that unity is a prerequisite for any undertaking dedicated to progress. Nothing can be effected in the world not even conceivably without unity and agreement is the assertion of Bahá'u'lláh. Such a conviction does not imply sympathy towards the relativistic world view where one is willing to accept that everyone's perspective contains truth but one is prepared to deny the existence of any absolute truth. It is not that. As reality is one, Abul Bahá'u'lláh explains, and cannot admit of multiplicity, therefore different opinions must ultimately become fused into one. As might be imagined, attaining to this level of consensus is a considerable challenge with respect to any of the serious issues confronting society. The confrontational approach is common to much of the public domain whether in the context of international summits, parliamentary debates, judicial hearings, academic conferences, panel discussions in the media, or other settings where consensus is not even the expected outcome. There is much in the Bahá'í teachings that urges a very different approach, of course. Bahá'ís are exhorted not to quarrel and to avoid disputes. Such an attitude flows logically from the premise that one engages in public discourse for the sake of promoting that which is conducive to the well-being of society. Whatever the merits of one's line of reasoning, common experience and wisdom confirm that contentiousness yields nothing. In this respect, as in so many others, therefore method and message are interwoven and inseparable. Unity is the alpha and the omega of all Bahá'í objectives. And accordingly, Bahá'ís hold that it is inconceivable for consensus and understanding, much less the betterment of society to emerge from a state of disunity. Bahá'u'lláh's emphasis in the following well-known statement is particularly relevant to this line of reasoning. The well-being of mankind, its peace and security are unattainable unless and until its unity is firmly established. Now, the importance attached to unity leads directly to another element of the framework, the principle of non-involvement in politics. For it naturally follows, the Bahá'ís cannot choose as a strategy methods and approaches that are appropriate for a system in which factions must compete for power. And partisan interests each seeks to increase its own influence relative to others. Even when the motives that inspire the protagonists of various political systems are entirely altruistic, the system through which they seek to fulfill their aims necessarily involves contending for power and ideological conflict. Conditions that self-evidently can never bring about unity in a diverse population, even if they succeed in uniting a smaller group of people who hold a shared world view for a while. So for anyone whose ultimate objective is unity, involvement in partisan politics, even for sincere reasons, would entail resorting to means that would contradict the ends sought. Nevertheless, it remains true that politics in its broad expression and meaning is generally the instrument by which decisions about social order are reached and issues of society are ventilated. Any effort to contribute to the betterment of society therefore sooner or later encounters the question of politics and needs to navigate it. To do that is necessary to draw a distinction between on the one hand partisan political activity and on the other action and discourse aimed at bringing about constructive social change. These efforts towards constructive social change, although related to the domain of politics, are closely aligned with what it means to practice the Bahá'í Faith. The challenge for Bahá'ís then is to determine how they can actively contribute in spaces where meaningful subjects are considered without becoming associated with either support or opposition towards one partisan interest. Now the approach being put forward implies remaining unbiased and open-minded participants in the discourse. It's a very high calling, I realize, and at the same time rejecting adversarial and confrontational methods. How then can unity be realized when real differences exist? Well, a major means for reaching unity of thought that Bahá'í teachings advocate is of course consultation. This principle can be considered as another element of the conceptual framework that is especially pertinent to participation in public discourse. The Bahá'í writings are replete with exhortations to resolve difficulties of all kinds through consultation and describe the conditions that are necessary for consultation to succeed. But when Bahá'ís considered the concept of consultation, they most often do so in the context of deliberations which take place in various kinds of gatherings that form part of Bahá'í community life. But there is also growing awareness of the need to learn to apply the same skills and sensibilities in consultations outside the community. So often participation in discourse calls for contributions not only at the level of content and ideas, but also at the level of process. As I've mentioned already, Bahá'ís are naturally predisposed to find points of agreement between conflicting views. The consultative approach does not involve adversarial debate resulting in the triumph of whoever can advocate his or her views most forcefully. It directs energies away from contention towards consensus. It would be a mistake to characterize this as a tendency to find compromise because really consultation is the effort to identify principles on which agreement, firm agreement can be secured. Finding points of common agreement can serve as a means of building unity by elevating a given discourse to a level at which it harmonizes with that which is imminent in human nature. Let me say this again. Finding points of common agreement can serve as a means of building unity by elevating a given discourse to a level at which it harmonizes with that which is imminent in human nature. And if that phrase sounds familiar to you, it's because the House of Justice uses that in the promise of world peace in describing how it's necessary to elevate the discourse on peace to the level of spiritual principle because then you're dealing with that which is imminent, that which is inherent to the nature of the human being. You're working, so to speak, with the grain of human nature and not against it. And therefore, that which is imminent with human nature must by definition be universal in human experience. Now, identifying and bringing about consensus around realities that have a universal application is a way of reaching higher and higher levels of unity. So a more useful contribution one can make to a consultative process is to encourage participants to remain focused on the highest purpose of the discourse, which is to aspire towards the best future for the most people, for humanity ultimately. This tends to lead away from particularism and towards the recognition that all welfare is rooted in collective well-being, which from a Baha'i perspective, religion itself exists to safeguard. The strength afforded by unity will sooner or later prove hollow and lacking in vitality if it is brought about by uniting one group against the best interests of another. Now, another dimension in the consultative spirit is that one is likely to be influenced by an argument that runs counter to one's own thinking. Only if one is persuaded that the proponent of the argument is an unbiased and sincere contributor to a discourse. As Bahá'u'lláh asserts in the Tablet of Wisdom, the power of human utterance to influence, quote, is conditional upon refinement, which in turn is dependent upon hearts which are detached and pure. As such, value should be placed on discovering the truth, not on the assertion of a view, on proving its correctness or on success in persuading others to accept it. Consider this explanation of Bahá'u'lláh offered in one of the talks he gave in America. He who expresses an opinion should not voice it as correct and right, but set it forth as a contribution to the consensus of opinion. Before expressing his own views, he should carefully consider the views already advanced by others. If he finds that the previously expressed opinion is more true and worthy, he should accept it immediately and not willfully hold to an opinion of his own. By this excellent method, he endeavors to arrive at unity and truth. True consultation is spiritual conference in the attitude and atmosphere of love. What an exalted standard. Of course, essential to an understanding of consultation particularly in this slide is to recognize that it is not an end in itself as the master says. It is rather a means for achieving consensus ultimately, heightening collective consciousness and fostering unified action supported by the participants. Now, this exploration of the approach to consultation points in the direction of another element of the conceptual framework that has particular relevance for participation in the public sphere, namely the duty of each person to investigate reality. Quote, God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another's ear nor comprehend with another's brain. These words taken from a talk given by the master describe the attitude to which Baha'is aspire in their involvement in the public sphere. Consciousness of the imperative that one must investigate reality with an unbiased mind helps to maintain an inclusive open-minded approach. But again, this doesn't provide grounds for a relativistic worldview. Nor does it run counter to a readiness to seek in the teachings of Baha'u'llah remedies for the ills of society. It is precisely confidence in the universality of the Baha'i teachings that enables Baha'i participation in a discourse with the genuine humility of, say, somebody who's standing before the grandeur of an ocean. Faith in the teachings of Baha'u'llah is not to be translated into arrogant insistence on the correctness of one's personal understanding of those teachings, which at all times must remain limited and relative. Rather, the experience of others can enrich one's own understanding. Indeed, it can illuminate the inadequacies of one's own reasoning. This is an outlook that protects the mind against an attitude of superiority or complacency. Similarly, there needs to be a ready acknowledgement that those who have no affiliation with the faith might be motivated by intentions every bit as pure as any that one holds in one's own heart. In fact, in one sense, it is to enhance and give effect to the good intentions and good will of others that contributions to a discourse should be offered by Baha'i. Here, then, is the challenge Baha'i must face. To be moved by the faith they hold to participate in public discourse without aiming to win credit for the ideas they present and to share insights from the teachings and from their experience in their application without being inclined to use every occasion as an opportunity to win adherence to the entire belief system so that they can focus their energies on the single aim of advancing the discourse in which they are present in the spirit of service to humanity. We have no exclusive rights over the teachings of Baha'u'llah after all. These belong to the whole of the human race. If others derive inspiration from them, even if they are unaware of their origin or choose not for now to acknowledge their source, a major purpose would nevertheless have been achieved. Now, another element, friends, of the conceptual framework which has special relevance for our efforts in this area is the role of knowledge and the sources of knowledge. The Baha'i teachings uphold the concept of harmony between science and religion as we all know. Abu Baha's public statements on this theme were emphatic. If, he says, if we say religion is opposed to science, we lack knowledge of either true science or true religion. For both are founded upon the premises and conclusions of reason and both must bear its test. He explained that the religious belief that was at variance with the power of reason could not be maintained. Religion must be reasonable. If it does not square with reason, he said, it is superstition and without foundation. However, Abu Baha was also clear that humanity's power of reason through which scientific and technological advances occur was not enough to ensure the healthy development of society. For this, the moral and spiritual teachings that have always formed the foundations of the world's religious traditions are necessary. The power of reason and understanding as we have heard this afternoon this evening in the opening remarks of the friends who presented is the most valuable of all gifts with which humanity has been endowed. This uniquely human faculty is the foundation upon which all scientific inquiry rests. Such inquiry aspires to objectivity, to the emergence of truth which is proven by empirical evidence. And any discussion that occurs in the public arena on a matter of importance would look to knowledge generated scientifically. However, while there is much to be gained from close adherence to the methods of science, the findings of science are sometimes cited in defensive claims that on closer analysis they do not really support. Distinguishing between those claims that are justifiable and those that are not can be a challenge. At times, for instance, evidence seems to emerge that this claim to support what might be called the fashionable view. The systematic application of moral and spiritual principles acts as an indispensable corrective to such a distortion. An apparent contradiction between moral and spiritual principles and the claims made on behalf of science should at least prompt further investigation and inquiry. The outcome is likely to be a more refined understanding of reality. Being able to approach scientific knowledge with the benefit of spiritual principles immensely assists those who participate in public discourse. On the one hand, it discourages them from expressing a dogmatic insistence on a particular line of thinking solely because it seems to accord with a moral principle. If such thinking is not supported by reason and evidence, this might be an indicator of some flaws in their understanding. On the other hand, it protects them from giving uncritical assent to the claims made based on every piece of research. Now, religion itself represents a body of knowledge complementary with science. It enables human beings to learn about the moral and spiritual dimensions of reality. Religion sets in motion processes to bring coherence to the material and spiritual life of the individual and of society. In that endeavor, the rational faculty is essential. Indeed, what we have learned is that systematic approach to learning that is scientific in method enhances the efficacy of every process in the life of the Baha'i community itself, enabling its members to garner valuable insights and be shared with others as they participate in the discourses of society. Now, friends, each of the elements of the conceptual framework that I've described thus far have implications for Baha'i participation in the public sphere at the level of objectives, methods, and approaches. Naturally, of course, those same elements also help to shape the content of any Baha'i contribution. In terms of content, another element of the framework, the conception that human nature and identity are fundamentally spiritual holds special significance. Understanding human nature in this way opens up new perspectives on reality. It contrasts with materialistic conceptions, maintained on the assumption that human beings are inherently and incorrigibly selfish and aggressive and are solely governed by animalistic instincts. Although human consciousness can become dominated by such tendencies, there is no doubt. Society, as much as its individual members, can and must aspire to higher ideals. Whatever the supposed limitations imposed by the degree of development which a particular people has attained, human nature has innate spiritual capacities which allow it to transcend its immediate circumstances. This central concept opens up consideration of many related areas, such as the capacities and possibilities of the individual to transform, the balance to be struck between providing for the development of the individual and the progress of society, and the conception of society as the environment for the innate capacities of the individual to flourish. Ultimately, conviction in the human being's spiritual reality provides the basis for seeing collaboration rather than competition as a possible dominant social mode. Now this perspective on human reality is derived, of course, directly from the teachings of Bahá'u'lláh, who described the conscious soul as being endowed with the capacity to reflect divine attributes. Naturally, this is an idea that will not be accepted by everyone. Given that so much of Bahá'u'lláh's thought is founded on this conception, the faith's contribution to particular discourses will not be acceptable everywhere, and we accept that. Consequently, some spaces in the public domain will remain closed to Bahá'u'llh participation. This is to be expected, and to a certain extent unavoidable. However, many will be prepared to support a view that there is indeed a unique set of characteristics which distinguishes the human being from all other forms of life, summed up in the human spirit. With the rational mind, it's essential characteristic. And again, I draw our attention to the promise of world peace in which precisely this argument is advanced, that the definition of the appeal to human nature is precisely this. The fact that there is a set of characteristics and qualities with the mind as its essence that are uniquely and distinctly human. So this can be the basis for common ground on which higher forms of consensus may in some quarters be attainable. Such consensus can in turn lead to leaps of imagination in what human society might be able to accomplish. Now friends, I want to turn to the last of the three themes I wanted to address, which is the consideration of the distinctive role of the individual, the community, and the institutions in endeavors of public discourse. Now by high participation in the discourses of society has generally been associated more often with actions undertaken by or at the behest of the faith's institutions through interactions with government and civil society. This is to be expected, given that at the institutional level there is the organizational capacity to capture, reflect, and build on what's being learned over time. Beyond that, it is the institutions after all that speak on behalf of the community as a whole. At the national level, then, by high participation in discourses is overseen by national assemblies in their external affairs structures, some of whom, owing to the consistent effort they have invested over a number of years, have become trusted and valued contributors to processes that lead to the development of policy. It is to enhance such efforts by national assemblies and to accelerate learning in this domain that the newly established Office of Public Discourse at the Bahá'í World Center aims to systematize the body of experience that is gradually appearing. At the international level, participation is led principally by the offices of the Bahá'í International Community. The contributions made at that level are, as one might expect, carefully articulated, and at times quite elaborate, emerging from an ongoing process of action and reflection that seeks to build capacity for an increasingly effective presentation of Bahá'í thinking on particular discourses which often go back many decades. Such contributions often are responses to particular events or phenomena or a time to coincide with the formal gathering convened by governmental or non-governmental organizations. They serve to aggregate the worldwide Bahá'í experience, present the insights derived from such efforts in a systematic way, and give voice to the global Bahá'í community on the national and international stage. Now, there has been less experience so far of institutional participation in the discourses of society at the regional or the local level, but to the extent that it is beginning to occur in places where the work of expansion and consolidation has considerably advanced, it arises from a deepening involvement of the faith in the life of society at those levels, and naturally draws inspiration from the pattern provided by the national and international institutions and agencies. Now, although Bahá'í participation, as I have explained, is typically considered in terms of the action taken by Bahá'í institutions, this is not the only means by which it occurs. Individual Bahá'ís also have a share in this work, and their contribution takes on many forms. Yet their endeavors, too, seek to harmonize with the same conceptual framework and share many of the attributes of the efforts of Bahá'í institutions in this area. On the part of individuals who have achieved significant experience in their profession or within an academic discipline, such contributions might be as sophisticated and elaborate as any produced under the auspices of the institutions. Indeed, such contributions can at times represent decades of careful study and thought, action and reflection in an effort to systematically correlate the Bahá'í teachings to contemporary thought in one's own scientific or professional discipline, and may represent the fruit of personal effort or the contribution and collaboration of a group of individuals. Experience in applying the principles of the faith to address a particular socio-economic question can also provide insights from which a meaningful contribution to the discourse surrounding the issue in question can also be made. Individual Bahá'ís are, of course, also responsible for a myriad instances of informal participation in a discourse. In fact, as we've said, Bahá'í is an inherent aspect of being a Bahá'í. Simply through interacting with friends, neighbors, colleagues, Bahá'ís are frequently drawn into conversations on the issues of the day in a variety of social spaces. And their response to such situations is naturally informed by insights that emerge from their beliefs. Here, as much as in seminars, conferences and other settings for the exploration of a discourse, Bahá'ís contribute by framing the discussion in terms of principle, seeking out points of agreement that lay the foundation for consensus, directing a negative or dispiriting conversation towards a constructive and creative path, and by demonstrating all the other attitudes and behaviors that characterize a Bahá'í approach to consultation. Friends, if you allow me, I'd like to say a few words about what I think of one of the most marvelous developments in recent years in relation to this question of the individual's participation in discourses, which is the remarkable rise in consciousness amongst all of us as a community about what it means to live a coherent life. One aspect of this realization is that every dimension of an individual's life can be considered a path of service to cause and to humanity. And this is certainly the case in terms of one's area of study or one's profession, one's area of work. And I think one of the aspects of this realization of a coherent life is that service isn't something that simply begins at six oíclock in the evening when one comes home from work or over the weekend when one is free to serve the cause. Every dimension of one's life, as I say, including those hours that one spends at work or at school are also opportunities and critical, vital opportunities where one can associate with others and in particular participate as well as in the teaching work which has its own dynamics and its own, as I said, spiritual obligation but also to be able to participate in the discourses of one's own profession or one's area of study. Because every profession, every area of work, finally will have its own associated discourse and there are possibilities for participation in that discourse by everybody. And, of course, it's very natural as has been described for Bahá'í to be wishing, willing to participate in that and to be able to contribute to the betterment of society and, of course, with the humble attitude that has been described. First of all, understanding what that discourse is, the terms in which the discourse is conducted, the way in which it's guided and it's directed and to be able to see what are the ways in which one can contribute to that discourse, to be able to advance it, to be able to elevate it in some way. And I think that in this respect, the role that the Association for Bahá'í Studies through its annual conference and through these working groups that are emerging can play is especially essential because the association provides a possibility, a means, an occasion at least once again, hopefully more frequently than that, where people who share the same profession or the same area of study or the same area of work can actually meet together and be inspired by each other, understand and learn from one another, exchange experiences and become committed and focused on further action. Of course, the skills that are required by the individual in this regard relate closely to the capacities that Bahá'í and others nurture by participating in the common system of grassroots education that the worldwide Bahá'í community has been developing especially in the last 20 years and which has now become an established feature of our community's life. Among other things, this system of education encourages an attitude of learning towards the various areas of activity in which participants are engaged, systematically building capacity over time by reflecting their experience as it accumulates and examining it in light of principles that guide their work. So friends, finally, what about the community? Well, the participation of the Bahá'í community itself in the discourse of society is perhaps less obvious at first, I grant you, but it too has an indispensable role. The followers of the faith are a community of practice. The efforts to put the teachings following to effect in their individual and collective lives to give shape to a new kind of social reality are of course what informs their participation in the discourse of society at every level. This is an organic and non-linear process as the community encounters challenges and difficulties of various kinds. It draws on Bahá'í principles in order to identify solutions and press ahead. Naturally, Bahá'í is a cautious, not to overstate the extent to which their experience has given them an increased understanding of particular areas. And they refrain from prematurely directing attention to initiatives that have not had time to fully mature. Nevertheless, nevertheless, in the gradual emergence of a pattern of Bahá'í community life, one can see a fascinating interaction of science and religion, of insights summoned up variously from actual experience, from the exploration of reality and from the spiritual teachings of Bahá'u'lláh. Not only does the experience of community life, where these sources of insight are fused together, enrich the contribution made by Bahá'í institutions and individuals to the discourse in which they participate, but it enables Bahá'ís to show their thinking as well as tell it. So the community is the place where this is most visible, the showing is most visible, where appeals to reason and principle prove unpersuasive. A different outcome can occur when someone is exposed to the reality of a community that is striving, yes, but striving to give effect in deeds to a common set of beliefs. So the pattern of life maintained by the community can itself be a striking contribution to a particular discourse. As I've said, although concerned not to overstate the extent of our own experience, Bahá'ís nevertheless recognized that in a century and a half of endeavor to give practical effect to their beliefs, certain insights have been garnered which may be of assistance to others and may therefore constitute the basis of contributing to the discourses of our society. Consider, for example, the practical implementation of the principle of the equality of women and men, sometimes in societies with entrenched patterns of thought and action, centuries old. Over the decades and through numerous means, educational as well as structural, the community in those societies has learned to draw on its spiritual and moral resources to significantly advance the participation of women in its collective affairs as well as within families and to bring about a profound transformation of attitudes, women as much as men. Take as another example the application of the principle of consultation as a means for collective decision making, for the creation of social consensus and for the resolution of conflict. For instance, of the application of principle as does the experience of overcoming deep-seated racial, religious and class prejudice in almost every society through the creation of vibrant and diverse communities united in common purpose and committed to acquiring an ever deeper understanding of the implication of the faith's pivotal teaching, the oneness of humankind. So friends, in closing as this brief review has attempted to show, Bahá'í participation in the prevalent discourses of society takes a variety of forms and occurs at various levels. Although opportunities to engage in this field of endeavor arise naturally as Bahá'í is deepened the engagement in the life of society, it is also true that wherever capacity has been developed and the resources of the community are sufficient. Bahá'ís are encouraged to find ways to create such opportunities. Not just respond to them. This requires a long-term commitment to learning. Learning to identify spaces where particular discourses are being explored. Learning to distinguish between weighty and prevalent themes and those that are frivolous or ephemeral subjects which no matter how absorbing they may seem in the public mind are quite often soon forgotten. Learning to parse those discourses that are so controversial and partisan that unity and consensus are impossible for now and those where there is momentum progress can be imagined and there are existing positive trends which can be reinforced by Bahá'í participation. And then taking appropriate action with the appropriate attitude and the appropriate approach. Friends, these are complex questions but by navigating them and by reflecting on experience it is inevitable that our capacity will increase and a broader range of opportunities will become available. We do this work with diligence and with discipline but also with a sense of purpose and of urgency. For as any Bahá'í will acknowledge involvement in the public sphere is not an end in itself. The ultimate objective is to improve the lot of humanity through the application of Bahá'í teachings precisely to the needs of the age in which he live. And this will only be realized if ultimately the Bahá'í contribution to particular discourses comes to the attention of those who are in a position to act on it for the good of all humankind. Thank you.