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Consultation [Bahá’í]

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Consultation, which is central to the ethos, development and community organisation of the Bahá’í Faith, involves a direct, constructive sharing of views and opinions within a group of people with the intention of determining the various elements of truth pertaining to the matter under discussion and establishing genuine agreement.[1] Bahá’ís believe that consultation is the foremost tool towards achieving constructive communication which in turn leads to understanding, well-being, and social progress.[2] The teachings of Bahá’u’lláh stress that consultative practice enhances comprehension, perception and certitude.[3]

Describing the essence of consultation, Bahá’u’lláh states that “The heaven of divine wisdom is illumined with the two luminaries of consultation and compassion”, with consultation being “the lamp of guidance which leadeth the way”, “the bestower of understanding”, and “a shining light which, in a dark world, leadeth the way and guideth.” The active presence, in particular, of the two capacities of consultation and compassion allow bodies of governance from the local to international levels to be able to “fully acquaint themselves with the conditions of those they govern.”[4]These moral and spiritual features underpinning consultative processes give rise to a notion of democratic practice reflecting a new kind of human culture—a culture founded on recognition of the nobility every human soul and relationships based on justice, love and true peace.[5] Consultative methods thus lie at the heart of Bahá’u’lláh’s vision for social and political transformation.[6]

In matters of government, business, family life and individual decision making, and amongst groups of people, communities and societies, Bahá’í consultative practice allows truth to be revealed and relevant solutions to problems to be made in a variety of ways: first, by not only encouraging a participatory approach to decision-making but by arriving at more balanced and optimal outcomes through respectful, deliberative reflection about the most pertinent facts, principles and consequences in any given situation; second, contention, partisanship, and dogmatism are transcended in consultation by a posture of humility and detachment, and an understanding that access to the truth in relation to an issue is not absolute but relative; finally, diversity of experience and perspective are harmonized through a systematic process of learning, entailing “action, reflection on action, consultation, and study.” In this sense, consultation represents a primary vehicle for generating and applying knowledge that serves to foster social, material and moral progress.[7]

`Abdu’l-Bahá considers consultation as being “one of the most important instruments conducive to the tranquillity and felicity of the people”, by which to “settle all things, both great and small”.[8] `Abdu’l-Bahá provides a summary of the characteristics and attitudes required by those engaging in consultation, calling on them to direct their focus on essential spiritual principles,  and to examine their personal opinions with composure and serenity before expressing their views in an attitude of devotion, dignity, courtesy, care and moderation. He further states that they should establish the truth in every situation, desist from asserting personal opinions which can lead to discord and argument, and carefully reflect on views which have already been set out by others whilst accepting them if they are found to be the best solution. This practice requires the attainment of spiritual qualities to which `Abdu’l-Bahá refers as being the “prime requisites for them that take counsel together” and which include  humility, purity of motive, radiance of spirit, patience, and long-suffering in diffi­culties,[9]with a focus on constraining the ego in order to engender unity. Once an idea or thought is put forward by a member attending a meeting it becomes the property of the group and when, following a vote, a particular idea is chosen, all those in the group commit to enabling its success, including those who originally disagreed. Should the idea fail there is no faultfinding or criticism, simply further consultation and a second vote. This model of consultation leads to more efficient and creative outcomes.[10]

History

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Bahá’u’lláh and `Abdu’l-Bahá both write about the importance of consultation, whilst Shoghi Effendi supplied both the structure and principles by which Bahá’í consultation should be undertaken.

Bahá’u’lláh first made allusion to consultation in the Kitáb-i-Aqdas in regard to the establishment of a House of Justice in every city, advising its members to respect the concerns and interests of others as equally as their own during the process of consultation before coming to an appropriate decision. Bahá’u’lláh further stated that the attainment of welfare and well-being depend on consultation and stressed the importance of consultation and compassion.

In his writings `Abdu’l-Bahá refers to consultation as being one of the most fundamental elements of the divine structure, stressing that it should be practised in all matters including those of both an institutional and personal nature, and emphasizing the importance of consultation before making decisions in personal affairs.  

Following the passing of `Abdu’l-Bahá  in 1921, Shoghi Effendi focused much of his work on developing Bahá’í administration and providing guidance on Bahá’í consultation, emphasizing its importance in coming to decisions in the administrative order and for Bahá’ís in obeying those decisions. Following his own guidance that the result of consultation should be honoured, Shoghi Effendi undertook to submit his translation of the Kitáb-i-iqán to the United States NSA, along with a letter from his secretary in which he emphasised the need of submitting all publications to the Reviewing Committee and his wish to be the first to abide by that rule.[11]

The Administrative Order and consultation

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The teachings of the Bahá’i Faith emphasise consultation as being a fundamental principle at all levels of Bahá’i administration. In his Covenant, Bahá’u’lláh revealed the key components of The Administrative Order, which is fundamental to the unity, growth and development of the Bahá Faith. And in his Will and Testament, which is the charter for the development of the Administrative Order,  ‘Abdu’l-Baha explained specific elements and principles which would facilitate this system in its functioning and progress. The Administrative Order consists of a system of institutions which administer the affairs of the Baha’i community, with the Universal House of Justice as the governing body. Further appointed institutions consist of Councillors with their auxiliaries referred to as Auxiliary Board members, who in turn have assistants, all of whom are guided by the Universal House of Justice, and who also receive regular guidance from the International Teaching Centre, members of whom are appointed by the Universal House of Justice every five years.[12] The teachings of the Bahá’i Faith emphasise consultation as a fundamental principle at all levels of Bahá’i administration, being the route to decision-making free from current methods practiced in government institutions such as party politics, intrigue, propaganda,[13] conflict, competition and compromise,[14] and instead based on a spiritual foundation focused on devotion, courtesy, dignity and moderation.[15]

Scientific method

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In a summary of Bahá’i aims and beliefs written in 1933, Shoghi Effendi explained that the followers of Bahá’u’lláh believe his Revelation to be not only divine in origin, but also scientific in its method; and central to this method, he affirmed, is consultation, which is the bedrock of the Bahá’í order when undertaken in a frank and unrestrained manner. In relation to scientific method and the Bahá’i Faith ‘Abdu’l-Bahá stated that “Religion and science are the two wings upon which man’s intelligence can soar into the heights, with which the human soul can progress”, Shoghi Effendi further affirming that science and religion are “the two most potent forces in human life”. Writing on the relationship between science and religion in the Bahá’í teachings, mathematician William Hatcher describes science as an activity which is characterized by its method, and the scientific method as self-conscious common sense, further explaining it as being the organized, systematic, and conscious use of our various mental faculties in order to arrive at a coherent model of the subject being explored.[16] The application of scientific methodology to any problem or circumstance, guided by spiritual insight and values, is understood by Bahá’is to be an inherently consultative undertaking expressing a cooperative search for truth and shared understanding.

  1. ^ Hatcher and Martin, William J.D (1985). The Baha’i Faith. San Francisco: Harper & Row. p. 161.
  2. ^ Stockman, Robert (2022). The World of the Baha’i Faith. London: . Routledge. pp. 458–9.
  3. ^ Smith, Peter (2008). An Introduction to the Baha’i Faith. Cambridge. 2008: Cambridge University Press. p. 184.{{cite book}}: CS1 maint: location (link)
  4. ^ Stockman, Robert (2022). The World of the Baha’i Faith. London: Routledge. p. 355.
  5. ^ Saiedi, Nader (2000). Logos and civilization: spirit, history, and order in the writings of Baháʾuʾlláh. Bethesda, Md: Univ. Press of Maryland. ISBN 978-1-883053-60-4.
  6. ^ Saiedi, Nader (2000). Logos and civilization: spirit, history, and order in the writings of Baháʼuʼlláh. Bethesda, Md: University Press of Maryland. ISBN 978-1-883053-60-4.
  7. ^ Stockman, Robert (2022). The World of the Baha’i Faith. London: Routledge. p. 459.
  8. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge London 2022 page 455. p. 455.
  9. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge. p. 457.
  10. ^ Ripley, Amanda (2022). High Conflict. New York: Simon & Schuster. pp. 93–4.
  11. ^ Momen, Moojan. "Bahá'í Consultation and the Transformation of Society". Lights of Irfán. 15: 295–307.
  12. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge. pp. 426–8.
  13. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge. p. 438.
  14. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge. p. 455.
  15. ^ Stockman, Robert H (2022). The World of the Baha’i Faith. London: Routledge. p. 438.
  16. ^ Friberg, Stephen R (2023). "Revelation as Scientific in its Method". The Journal of Bahá’i Studies. 33 (3): 14–29.
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