Incorporating People with Disabilities into the Community I. Overarching Principles A. Follow Spiritual Principle There are spiritual principles, or what some call human values, by which solutions can be found for every social problem. Any well-intentioned group can in a general sense devise practical solutions to its problems, but good intentions and practical knowledge are usually not enough. The essential merit of spiritual principle is that it not only presents a perspective which harmonizes with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures. Leaders of government and all in authority would be well served in their efforts to solve problems if they would first seek to identify the principles involved and then be guided by them. Universal House of Justice, The Promise of World Peace, p. 28 B. It won't be Easy, Just Glorious To build a new world is no easy task. The road is stony and filled with obstacles, but the journey is infinitely rewarding. Universal House of Justice, Entry by Troops, 9 November 1993 C. Process, not Problems The Writings give us certain principles. But, defining actions to fulfill principles is very different. No one knows the right way. Problems are normal. These two simple statements represent a huge shift in our understanding about how to manage affairs, whether in a business, education, or a Bahá'í Community. Lawrence M. Miller, "How to Improve Community Processes," http://www.mdssed.org/Publications/ServantLeadership.html. II. Principles for All People A. The Human Soul 1. Our Soul is Our Reality Some think that the body is the substance and exists by itself, and that the spirit is accidental and depends upon the substance of the body, although, on the contrary, the rational soul is the substance, and the body depends upon it. If the accident—that is to say, the body—be destroyed, the substance, the spirit, remains. 'Abdu'l-Bahá, Some Answered Questions, p. 239. 2. Soul not Affected by Bodily Ailments There is another: this body becomes weak or heavy or sick, or it finds health; it becomes tired or rested; sometimes the hand or leg is amputated, or its physical power is crippled; it becomes blind or deaf or dumb; its limbs may become paralyzed; briefly, the body may have all the imperfections. Nevertheless, the spirit in its original state, in its own spiritual perception, will be eternal and perpetual; it neither finds any imperfection, nor will it become crippled. Ibid. p. 229. 3. But Bodily Ailments Prevent the Soul from Manifesting its Qualities But when the body is wholly subjected to disease and misfortune, it is deprived of the bounty of the spirit, like a mirror which, when it becomes broken or dirty or dusty, cannot reflect the rays of the sun nor any longer show its bounties. Ibid. B. Oneness of Humanity 1. Everybody Belongs to Everybody Since the body of humankind is one and indivisible, each member of the race is born into the world as a trust of the whole. Office of Public Information, The Prosperity of Humankind, p. 6. 2. Principle Must be Deeply Internalized and Resolutely Practiced World order can be founded only on an unshakable consciousness of the oneness of mankind, a spiritual truth which all the human sciences confirm. "Recognition of this truth requires abandonment of prejudice—prejudice of every kind—race, class, color, creed, nation, sex, degree of material civilization, everything which enables people to consider themselves superior to others. Acceptance of the oneness of mankind is the first fundamental prerequisite for organization and administration of the world as one country, the home of humankind." It should therefore be universally proclaimed, taught in schools, and constantly asserted in every nation as preparation for the organic change in the structure of society which it implies. The Universal House of Justice, The Promise of World Peace, p. 29. C. Love 1. Fundamental Law Know thou of a certainty that Love is the secret of God's holy Dispensation, the manifestation of the All-Merciful, the fountain of spiritual outpourings. Love is heaven's kindly light, the Holy Spirit's eternal breath that vivifieth the human soul. Love is the cause of God's revelation unto man, the vital bond inherent, in accordance with the divine creation, in the realities of things. Love is the one means that ensureth true felicity both in this world and the next. Love is the light that guideth in darkness, the living link that uniteth God with man, that assureth the progress of every illumined soul. Love is the most great law that ruleth this mighty and heavenly cycle, the unique power that bindeth together the divers elements of this material world, the supreme magnetic force that directeth the movements of the spheres in the celestial realms. Love revealeth with unfailing and limitless power the mysteries latent in the universe. Love is the spirit of life unto the adorned body of mankind, the establisher of true civilization in this mortal world, and the shedder of imperishable glory upon every high-aiming race and nation. 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, p. 27. 2. Love Individuals as Creatures of God The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity. 'Abdu'l-Bahá, Paris Talks, p. 180. 3. Loving Individuals can be Done Through the Aid of Bahá'u'lláh I am a simple person and I can sometimes better explain things through things that have happened to me, and I would like to tell you of an experience that I have had since I came to India. It has been a lesson for me and it is on this subject. I love Bahá'u'lláh; I am not worthy to, but I do and I can sincerely say that I love my fellow Bahá'ís. But, at one point in this trip I found that through the attitude of one of the Bahá'ís in one of the places that I went to (and remember I have been to hundreds of places, so none of you know which place it is) that through the attitude of one Bahá'í in one place I really was ready to burst. And I went to my room that night and said, "Really I can't stand that Bahá'í. He is awful." And I might add that I had a pretty good reason for feeling that way, and I had one of the hardest battles with myself that I have had in a great many years. All the time, just like any other human being, I remembered what this person had said and I remembered what he had done, and this turned around in my heart and I was angry. I said to myself, "This is not good enough. In the first place, this is a good Bahá'í, he loves the Cause, he serves the Cause, never mind how he has treated you or this person or that person or what he has said and what he has done. He is a good Bahá'í and he loves Bahá'u'lláh." And I said to myself: "The whole purpose of the teachings of Bahá'u'lláh is to bring about love and unity and if you cannot open your heart enough to take this fellow Bahá'í into it and love him because Bahá'u'lláh loves him and he is your fellow Bahá'í, then where is the peace in the Bahá'í community, where is our unity?" And I was angry and I rolled around in my bed and I said: "I don't want him in my heart." But this was not good enough. "Please, Bahá'u'lláh, help me, please, please, please. Now I really need help; please take this feeling of anger out of my heart. Please make me love my fellow Bahá'í as I should. Please make me love all the members of this community, because otherwise this Bahá'í unity is a joke, it is a mockery, we will never create it in the world." And thank God, Bahá'u'lláh helped me and I won that battle with myself. But, friends, it was one of the hardest battles I have had to fight for a great many years, and I know that I am a better Bahá'í now than I was before that happened and that I have more strength for the next time I have a test and have to battle with myself. But the thing that enabled me to do it was two things—love of Bahá'u'lláh and praying to Him to please help me to be a good Bahá'í. Ruhiyyih Khanum, Amatu'l-Bahá Visits India, pp. 130-31. 4. Love Means Inclusion On Sunday morning we awakened with the joy and hope of the meeting on Mount Carmel. The Master arrived quite early and after looking at me, touching my head and counting my pulse, still holding my hand He said to the believers present: "There will be no meeting on Mount Carmel today. We shall meet elsewhere, Insha'allah, in a few days, but we could not go and leave one of the beloved of God alone and sick. We could none of us be happy unless all the beloved were happy." We were astonished. That anything so important as this meeting in that blessed spot should be cancelled because one person was ill and could not go seemed incredible. It was so contrary to all ordinary habits of thought and action, so different from the life of the world where daily events and material circumstances are supreme in importance that it gave us a genuine shock of surprise, and in that shock the foundations of the old order began to totter and fall. The Master's words had opened wide the door of God's Kingdom and given us a vision of that infinite world whose only law is love. This was but one of many times that we saw 'Abdu'l-Bahá place above every other consideration the love and kindness, the sympathy and compassion due to every soul. Indeed, as we look back upon that blessed time spent in His presence we understand that the object of our pilgrimage was to learn for the first time, on earth what love is, to witness its light in every face, to feel its burning heat in every heart and to become ourselves enkindled with this divine flame from the Sun of Truth, the Essence of whose being is love. So on that Sunday morning He sat with us for awhile and we thought no more of the meeting on Mount Carmel, for in the joy and infinite rest of His presence all else was swallowed up. May Maxwell, An Early Pilgrimage, pp. 15-16 5. Listening, Detachment It, then, becomes necessary that we listen to them [traumatized souls] with a discerning ear and without censure, so that we can assist them in having access to their reality, confirming, acknowledging, and reflecting what we hear. We must give up preconceptions about what constitutes immorality, expectations of what they "should" want, need, or do, and predetermined responses based on our reality and what has always worked for us, and remain in an unprogrammed state of inner silence while listening. Then we will be receptive to the reality of the traumatized soul instead of being sealed off from it by "veils." Phyllis K. Peterson, Assisting the Traumatized Soul, p. XVIII D. Equality of Women and Men Society will find itself increasingly challenged to develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation to others, and from a recognition of the centrality to social well-being of the role of the family and the community. Such an intellectual breakthrough—strongly altruistic rather than self-centered in focus—must draw heavily on both the spiritual and scientific sensibilities of the race, and millennia of experience have prepared women to make crucial contributions to the common effort. The Prosperity of Humankind, p. 14. III. Principles Governing Spiritual Assemblies A. Justice and Equity 1. We Need Both Justice and Mercy Ye beloved of the Lord! The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. Strive ye then with all your heart to treat compassionately all humankind—except for those who have some selfish, private motive, or some disease of the soul. Kindness cannot be shown the tyrant, the deceiver, or the thief, because, far from awakening them to the error of their ways, it maketh them to continue in their perversity as before. No matter how much kindliness ye may expend upon the liar, he will but lie the more, for he believeth you to be deceived, while ye understand him but too well, and only remain silent out of your extreme compassion. Selections from the Writings of 'Abdu'l-Bahá, p. 158. 2. What is Justice? Far from encouraging the punitive spirit that has often masqueraded under its name in past ages, justice is the practical expression of awareness that, in the achievement of human progress, the interests of the individual and those of society are inextricably linked. To the extent that justice becomes a guiding concern of human interaction, a consultative climate is encouraged that permits options to be examined dispassionately and appropriate courses of action selected. In such a climate the perennial tendencies toward manipulation and partisanship are far less likely to deflect the decision-making process. The Prosperity of Humankind, p. 5. B. Addressing Problems 1. Frank and Loving Consultation The members of an Assembly must learn to express their views frankly, calmly, without passion or rancor. They must also learn to listen to the opinions of their fellow members without taking offense or belittling the views of another. Bahá'í consultation is not an easy process. It requires love, kindliness, moral courage and humility. Thus no member should ever allow himself to be prevented from expressing frankly his view because it may offend a fellow member; and, realizing this, no member should take offense at another member's statements. Universal House of Justice, August 26, 1965, to a National Spiritual Assembly 2. Face Problems Squarely and with Process Orientation Does anyone know the one right way to educate a child? Do we know the one right way to teach the Faith or deepen a new believer? Do we know the one right way to facilitate consultation at a Feast? Each of these processes has been, and will continue to be, improved. The important management task is to create an environment in which learning, problem solving, and continuous improvement are normal and acceptable. This requires a willingness to acknowledge problems. What we do with problems, however, is critical. If we blame a person, rather than focus on the process, we will create fear and problems will be avoided. This inhibits learning and improvement. When problems occur, rather than ask, "who did it?" ask, "how can we improve the process." In the Bahá'í Community we will develop excellence in all things and the institutional capacity to successfully engage in the process of entry-by-troops as we learn to manage and continuously improve our processes. Continuous improvement is the habit of excellence. "How to Improve Community Processes" 3. Four Watchwords for Thinking about Problems 1. Most problems are in the process, not the person! 2. Don't blame the person — fix the process. 3. Every process can be improved — forever! 4. Problems are normal — each an opportunity to learn. Ibid. C. Universal Participation "Regard the world as the human body," wrote Bahá'u'lláh to Queen Victoria. We can surely regard the Bahá'í world, the army of God, in the same way. In the human body, every cell, every organ, every nerve has its part to play. When all do so the body is healthy, vigorous, radiant, ready for every call made upon it. No cell, however humble, lives apart from the body, whether in serving it or receiving from it. This is true of the body of mankind in which God "hast endowed each and all with talents and faculties," and is supremely true of the body of the Bahá'í World Community, for this body is already an organism, united in its aspirations, unified in its methods, seeking assistance and confirmation from the same Source, and illumined with the conscious knowledge of its unity. Therefore, in this organic, divinely guided, blessed and illumined body the participation of every believer is of the utmost importance, and is a source of power and vitality as yet unknown to us. For extensive and deep as has been the sharing in the glorious work of the Cause, who would claim that every single believer has succeeded in finding his or her fullest satisfaction in the life of the Cause? The Bahá'í World Community, growing like a healthy new body, develops new cells, new organs, new functions and powers as it presses on to its maturity, when every soul, living for the Cause of God, will receive from that Cause, health, assurance and the overflowing bounties of Bahá'u'lláh which are diffused through His divinely ordained order. In addition to teaching every believer can pray. Every believer can strive to make his "own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá'u'lláh." Every believer can contribute to the Fund. … If every believer will carry out these sacred duties, we shall be astonished at the accession of power which will result to the whole body, and which in its turn will give rise to further growth and the showering of greater blessings on all of us. The real secret of universal participation lies in the Master's oft expressed wish that the friends should love each other, constantly encourage each other, work together, be as one soul in one body, and in so doing become a true, organic, healthy body animated and illumined by the spirit. In such a body all will receive spiritual health and vitality from the organism itself, and the most perfect flowers and fruits will be brought forth. Universal House of Justice, to the Bahá'ís of the World, September, 1964 D. Expect Acceptable Behavior As larger numbers of people become Bahá'ís, the institutions as well as individual believers will have to learn to accommodate and to assist those persons who, while perhaps not mentally ill by medical definition, nonetheless have negative, unpleasant or disruptive personalities. When a believer has emotional or psychological problems which render him incapable of behaving responsibly, the Local Spiritual Assembly must, to safeguard the welfare of the community, consider what it can do to minimize the person's influence. On the one hand it must help such persons and give them loving attention, and on the other it must remain alert to shelter the Cause which may ultimately be the person's only source of consolation and assistance. National Spiritual Assembly, Developing Distinctive Bahá'í Communities, p. 15.29. IV. Principles of Importance to People with Disabilities A. Responsible Community Participation For the Bahá'í Faith is above all a way of life. It is not a mere philosophical or social doctrine. It is a closely-knit and harmoniously functioning community, a world-wide spiritual fraternity which seeks to reform the world first and foremost by bringing about a deep inner spiritual change in the heart of individuals. To live the Teachings of the Cause should be the paramount concern of every true believer, and the only way to do so is to commune both in spirit and through actual concrete means with the entire community of the faithful. The Bahá'í Cause encourages community life and makes it a duty for every one of its followers to become a living, a fully active and responsible member of the world-wide Bahá'í fellowship. Shoghi Effendi, to an individual believer, dated 13 August, 1936, in Lights of Guidance, Para, 1570. B. Responsible Self-Advocacy In terms of the Covenant, dissidence is a moral and intellectual contradiction of the main objective animating the Bahá'í community, namely, the establishment of the unity of mankind. The Universal House of Justice, in Individual Rights and Freedoms in the World Order of Bahá'u'lláh, pp. 15-16 C. Look Beyond Individual Concerns What Bahá'u'lláh is calling for is a consultative process in which the individual participants strive to transcend their respective points of view, in order to function as members of a body with its own interests and goals. Prosperity of Humankind, p. 8. D. Keep the Vision in Mind The inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race. Shoghi Effendi, The World Order of Bahá'u'lláh, p. 204. E. Draw Power from the Cause and Seek Medical Assistance as Needed There are a great many as you know mental diseases and troubles at present, and the one thing Bahá'ís must not do is take a defeatist attitude toward them. The power in the Faith is such that it can sustain us on a much higher level in spite of whatever our ailments might be than other people who are denied it. This however does not mean that we should ignore medical opinion and treatment. On the contrary, we should do our best to procure the opinion of specialists and competent doctors. Shoghi Effendi, to an Individual Believer, Unfolding Destiny, p. 462 F. People with Disabilities a Cause of the Revelation of Universal Manifestations As to those souls who are born into this life as ethereal and radiant entities and yet, on account of their handicaps and trials, are deprived of great and real advantages, and leave the world without having lived to the full—certainly this is a cause for grieving. This is the reason why the universal Manifestations of God unveil Their countenances to man, and endure every calamity and sore affliction, and lay down Their lives as a ransom; it is to make these very people, the ready ones, the ones who have capacity, to become dawning points of light, and to bestow upon them the life that fadeth never. This is the true sacrifice: the offering of oneself, even as did Christ, as a ransom for the life of the world. Selections from the Writings of 'Abdu'l-Bahá, pp. 64-5.