Cooperation, unity, and consensus building are basic to three fundamental functions of humankind—making decisions, learning or education, and resolving conflicts. The common structure is illustrated by means of flow diagrams. Central to these processes is a non-adversarial, consultative method, which serves the best interests of all members of society without compromise. This consultative method is explained in terms of three components: a procedural model, a universal ethic model, and a desired future state model. Seven steps in formal consultation are given with check lists of fundamental principles and desirable attributes, reflecting widely accepted values as set forth in the world’s major religions and in many human rights statements. The application of computers is considered as a means to directly assist the flow of consultative processes and to provide a training aid in which the current feelings of each participant are made known simultaneously.
 

  © 2001 Landegg International University

Contents

1. Introduction

1.1 A Systematic Approach.
1.2 Relationship to Current Methods of Conflict Resolution.

2.1 A Universal Ethic Model.
2.2 A Desired Future State Model.
2.3 A Consultative Procedural Model.
2.4 Organization of the Consultative Process.
2.5 Finding the Best Balance among Attributes.

3.1 Application of Computers.
3.2 Accommodation of Cultural Diversity.
3.3 Summary of Basic Principles.

4. References

5. Figures

6. Tables
 

1. Introduction

During our lifetime, we travel in the physical world from the beginning of our existence to our final transition (Figure 1).  On this journey we grow, we change, and we make important decisions influenced by our physical, mental, and spiritual growth in the world environment current to our existence. This growth process is clearly presented by H. Danesh (1995, 1999) in terms of individual and societal maturation.

Major decisions are part of every person’s individual and collective life. Individuals, groups (e.g., families, businesses) and institutions (local, national, and international) continually make decisions that influence their individual and collective well-being. These decisions are based on combinations and linkages of many diverse processes; autonomous, instinctive, habitual, intuitive, inspired and systematic, deliberative, and rational. The Bahá’í consultative method is analyzed here in a decision-making framework to provide an overall perspective in terms of life processes. Consultation is proposed as the optimal means for determining the best course of action in decision-making processes through consensus building and a commitment to investigating truth. The way decisions are made changes with the growth of individuals and of society as we develop from infancy to maturity. The consultative process, stressing cooperation and unity, is presented as a mature method of making decisions in place of struggles for power, relying on a central authority, or being directed to self-interest.

1.1 A Systematic Approach.

The Bahá’í consultative method is a process for arriving at a consensus about the truth of a given situation and finding the wisest choice of action among the options open at any given moment. This form of consultation is not merely non-adversarial; it is a systematic approach providing a mechanism for true justice in human affairs. As stated by the world administrative body of the Bahá’í Faith (Universal House of Justice, 1998):

Systematization ensures consistency of lines of action based on well-conceived plans. In a general sense, it implies an orderliness of approach whether in teaching or administration, in individual or collective endeavour. ... It suggests the need to be clear-headed, methodical, efficient, constant, balanced and harmonious. Systematization is a necessary mode of functioning animated by the urgency to act.

. . . there is a heightened awareness of the value of process, the necessity of planning and the virtue of systematic action . . . The coherence of understanding about these prerequisites of progress cannot be overvalued, nor can the importance of perpetuating them through well-ordered training be overestimated. 

The importance of being organized and thinking systematically is also expressed in an introduction to Bahá’í consultation for students at the Maxwell International Bahá’í School (1998):

To do something systematically is to follow a system or plan that has been deliberately created. It is an orderly, methodical way of getting things done.
… To be able to think systematically, one must be able to prevent oneself from reacting immediately to a situation or primarily on the basis of emotion.
… A systematic thinker will not be ‘paralyzed’ by spending too much time analyzing situations, but will take the time to be sure that the real issues are clear, the relevant spiritual principles are identified, a number of alternative actions are considered, and an effective plan is made.
… Systematic thinkers tend to make more effective decisions and fewer ‘thoughtless’ ones.

1.2 Relationship to Current Methods of Conflict Resolution.

The main approaches for resolving conflicts are described in a review by Schellenberg (1996). Broadly defining “conflict resolution,” Schellenberg classifies five main ways people may try to resolve their conflicts with non-violent means: coercion, negotiation, adjudication, mediation, and arbitration. These approaches are all, to various degrees, adversarial, whereas the consultative approach is non-adversarial, based on the premise that there is a decision or solution that best serves the interests of all involved and that all parties are dedicated to finding and implementing this optimal path without compromise.

A collaborative process for problem solving has been presented by D. Tanner and L. Tanner (1995) that has many aspects of the consultative approach outlined here. However, the preconditions, the universal principles, values and virtues, the elaborated ethical framework, and the explicit desired future state goal model, essential to the Bahá’í consultative process, are not discussed. In Bahá’í consultation, a logical approach is integrated with universal spiritual principles and clear goals defining a positive, universal, and unifying process.

The consultation process is at the same time simple and complex. Simplicity is reflected in the words from a children’s song (Bahá’í Committee on Music, 1968): “Consultation means finding out, what everybody is thinking about. You listen to them and they listen to you; then you all do what most of you want to do” (p. 11). Complexity in consultation is reflected in the phrase, “consultation is the operating expression of justice” (Bahá’í International Community, 1995). This close relationship to all the implications of what justice means connects the consultative process with a central theme of the Bahá’í writingsbringing a system of true justice and unity to the peoples of the world.

In this paper, the Bahá’í consultative method is explained in terms of three components: a procedural model, a universal ethic model, and a desired future state model. These components are shown to provide a common structure for decision processes, for learning/education processes, and for conflict resolution with justice. Seven steps in formal consultation are defined with checklists of fundamental principles and desirable attributes. Sufficient detail for these three models is given in the figures and in tabular form to allow comparison with other value systems. The figures are presented as a convenient way to show, in a very simplified manner,where relationships exist among components in decision making processes.  The arrows indicate direction and flow from one process to the next.  Connecting lines without arrows indicate dependence of one component on another. The text and labels in the figures represent in outline form, concepts and activities that pertain to their respective positions in decision making processes. The tables are also simplified representations of factors involved at various stages of decision making. There is no significance to the order in the lists, nor is there any claim to completeness. These tables are presented to provide an initial suggestion of important concepts in decision making. Completeness and ranking (e.g., primary and secondary concepts) are left to future studies.
 

2. Discussion

We can consider the overall changes in the life of an individual, a group, or a society as composed of a series of decisions, each of varying importance and consequence. In this view, life is seen as changing from an initial state (‘A’) to a new state (‘B’) resulting from each decision/learning process (Figure 2). The new state then becomes the ‘initial state’ for the next decision/learning process. These incremental changes may be small or large, occur quickly or over a considerable time period. Our life at any point in time can be seen as the sum effect of these incremental changes brought about by a series of decisions and incorporation of new information within our consciousness. Of course, many of these decision/learning processes can overlap or occur simultaneously within their respective time frames. In our initial state or initial state of being, we have innate capacities and endowments, inherent curiosity, and an innate desire for development influenced by environmental interactions with the physical world and with other human beings.

This is the basis for a life model in which the decision /learning process is a vital element, denoted here as a Consultation/Learning or as a Decision/Education process (Figure 3). Consultation normally denotes a process where valuable guidance is developed synergistically through sharing knowledge and insights with others to define and implement optimal actions. The consultative process is also applicable to one person, as we consult with ourselves over many decisions each day. Components of the Consultation/Learning Process include the search for truth, meditation, intuition, inspiration, asking questions, fact-finding, observing, analyzing, merging, synthesizing, and diagnosis leading to a specially defined deliberation and then closure. In terms of education, closure is attained through understanding and comprehension of material and spiritual aspects of our lives as seen with respect to our view of the present and future world as well as to the degree of our moral and ethical development (Figure 4). Although closure usually occurs with agreed actions, the agreed decision may be that no action is the best course at the time (Figure 5). Related to the decision for no immediate action are the closure conditions of acceptance or acquiescence for a particular situation. Of special importance in characterizing the state of being are the concepts of consciousness, mind, soul, and spirit, the environmental interactions of all types and our innate curiosity, our desire to gain new knowledge (Figure 6) (Figure 7). Evaluation of how well the resulting actions meet expectations helps to improve future consultations. Results and consequences are compared with the Desired Future State Model and the chosen Ethic Model, providing feedback, which stabilizes and refines future responses. Figure 8 emphasizes that the true spirit of consultation requires a balance of order and efficiency along with love, devotion, and spiritual development. The spiritual component is considered as the propelling force and motivating power for transformation (Shoghi Effendi, 1990).

With the above considerations, a consultation/learning framework is defined within the life transformation/maturation cycle. The consultation process as elaborated here has three basic modular components:
 

A Universal Ethic Model, expanded from past guidance to encompass a system of world unity based on universal spiritual principles, qualities, and attributes;

A Desired Future State Model, a pattern comprising a clear vision of a united future world with both near-term and long-term goals; and

A Consultative Procedural Model, a rational, scientific procedure promoting transformation and maturation driven by the unity-based Ethic and Future State models.

Figures 1 through 8 show major relationships in the consultative process. These relationships are summarized in Figure 9, “A Flow Diagram for Decision Driven Transformation.”  The activating force leading to each new decision/education step is the combined effect of love and knowledge to bring into being through the human will the recognized needs for new knowledge and new decisions that control the direction of life (Figures 7 and 8). As stated by Sabet (1999), knowledge in this sense must create a compulsion for action and a positive change in the human condition. The attractive force of altruistic love increases with the degree of unity. The driving force for knowledge (justice, truth) increases with the degree of wisdom. Both unity and wisdom increase with each cycle (Hatcher, 1997, 1998). As shown in Figure 9, love/unity and knowledge/wisdom are connected to our physical being through the entities designated as human consciousness, mind, spirit, and soul (‘Abdu’l-Bahá, 1964). The changes in the degree of unity and wisdom are evident in the personality and how well the universal ethic (moral qualities, attributes, and virtues) is implemented in relationships with others.

2.1. A Universal Ethic Model.

This is an ethic model expanded from past religious guidance to encompass a system of world unity based on universal spiritual principles, qualities, and attributes. Danesh 1997), Hatcher (1997, 1998), and Jordan (1973) consider that personal as well as group or societal development occurs through knowledge, love, will, and action. The desirable attributes given in the tables reflect a value system based on the spiritual nature of humankind. This spiritual nature is regarded as the higher form in comparison with the material or lower nature (‘Abdu’l-Bahá, 1969, p.60). In one, a person turns for guidance to God; in the other, a person is seen as living for the world alone. In this perspective, the material aspect, or lower nature, expresses untruth, cruelty, and injustice. The attributes of our higher nature are represented by love, mercy, kindness, truth, justice, and the many positive attributes listed with the check boxes in the tables. The spiritual nature is reflected in the purposeto obtain justice and fairnessand in the process method, to reflect love, unity, and contentment.

A universal code of ethical conduct based on the writings of the Bahá’í Faith is proposed as outlined in Tables 15 (Table 1: Universal Code of Ethical Conduct: Salient Features; Table 2: Universal Ethical Principles: Principles and Virtues Supporting Justice;Table 3: Universal Virtues; Table 4: Ethical Behavior Goals; and Table 5: Non-Ethical Behavior).

2.2 A Desired Future State Model.

This future state model comprises a pattern, a clear vision of a united future world with both near-term and longer-term goals. Unity results when shared personal visions are aligned with others. Jordan (1973) states that without setting goals, we have no way of organizing our behavior, resulting in a totally passive response. Also, decisions have been made in the past and continue to the present in ways that do not reflect the values we now accept. Our present concepts of justice and equality are not consistent with decision processes that are self-centered, authoritarian, or which are the result of power struggles (Danesh, 1999). A universal desired future state model is elaborated in Tables 610 (Table 6: Basic Principles in Developing the Desired Future; Table 7: Basic Moral Standards in Developing the Desired Future; Table 8: Practices Eliminated in the Desired Future (goals); Table 9: Basic Human Rights (partial list) in the Desired Future; and Table 10: Detailed Description of the Desired Future State).

2.3. A Consultative Procedural Model.

The procedural model comprises a rational, scientific procedure promoting transformation and maturation driven by the unity-based Ethic and Future State models. Seven specific procedural steps are outlined in Figures 10a to 10e and elaborated in this section.

The process of true consultation contains the essential elements of starting with the goal of helping others in a spirit of harmony, followed by agreeing on the facts, agreeing on the applicable principles, agreeing on the best solution for all parties, and then carrying out the solution in unity with appropriate action. Cooperative consultative processes have been part of human interaction from the earliest times (e.g., cooperative efforts in hunting for food). What is new is the particular spiritual, moral, and ethical guidance required by humankind at the present age of maturity in this period of transition to global unity.

The following steps show the sequence of events that can be identified in Bahá’í consultation with a brief description of the processes that occur at each phase. Also shown are the attributes and states of being that contribute to the success of consultation. The attributes listed in the Tables are those which are directly connected with consultation and with the Bahá’í concept of justice (Universal House of Justice, 1980). To help in our understanding of consultation, some of the possible modes and actions of individuals and groups are listed. The lists for one phase often apply to other phases as well.

These listings in the Tables are presented as an aid in the practical application of the consultative process. As noted in a table description, a well functioning consultative session can and does occur without resort to detailed lists, books, and ancillary equipment. These lists and status indicators are presented as an aid for analysis and training.

Step 1. Create a warm and friendly spiritual atmosphere. Review goals and principles. Maintain flexibility. Provide a spiritual atmosphere through prayer and meditation with a review of the spiritual conditions and attributes needed for success. Provide time to think, meditate, and pray at the beginning and throughout the process. Support intuitive and inspired thought. Assist all members to be fully involved. Provide pleasant, utilitarian surroundings. Develop the desire for unified resolution. Attribute goals for the expression of opinions during Bahá’í consultation are listed in Table 11.

Step 2. Identify and carefully define the topic of discussion or problem situation with accuracy, balance, and knowledge. The topic and external constraints must be clearly understood. What is to be accomplished is clearly stated. We need to obtain the necessary unbiased knowledge, relevant facts, and background and to ask the right questions while insuring a high standard in the fact-finding process. We need to understand and obtain the necessary knowledge about the topic. Before modes of action can be determined, it is necessary to grasp the problem, project, or situation and to understand what is to be accomplished. Included is finding and weighing relevant facts, knowing the background, observing confidentiality on personal problems, and being sensitive to the possible consequences of the proceedings.

Analysis of the relevant data (facts and conditions) bearing on the problem is necessary before deliberations. Distinguish between relevant and nonrelevant data, verifiable and nonverifiable data, and recognize the adequacy of data. Be sensitive to implications and possible positive and negative consequences. Fact-finding, research and deliberation are complementary, mutual, and recursive. Situation-dependent judgment is necessary at each step.

Develop a provisional diagnosis of the decision situation to match the fact-finding process to the needs of the decision, particularly in terms of level of effort and how best to represent the views of the parties involved. Included is diagnosis of the kind of topic and the state of knowledge, any legal mandates, definition of the purpose of the decision, a clear description of the affected parties, an estimate of resource needs and timetable, organizational needs, agreement on a preliminary approach to the consultation, and consideration of the provisional diagnosis within the consultative body (Stern & Fineberg, 1996).

Step 3. Obtain agreement on the applicable spiritual principles and universal ethical/moral standards. The applicable guidelines, writings, and spiritual principles must be determined. These principles are related to the basic rights, responsibilities, and complex interdependence of all people. In addition to values set forth in the world’s religions, secular values are provided in the Universal Declaration of Human Rights (United Nations, 1948) and other widely accepted human rights declarations, conventions, and covenants.

The basic premise is that the foundation for all collective endeavors is a true sense of justice and that this true justice is the only means by which unity of thought and action can be achieved (Bahá’u’lláh , 1979). Consultation is seen as the vehicle for bringing justice to human affairs; justice and equity are considered as two guardians for the protection of humankind, with consultation and compassion as two luminaries of divine wisdom (Universal House of Justice, 1980; Kolstoe, 1985).

Step 4. Ensure that all members are involved in true communication. Have a free and open deliberation, as frank and candid as possible. Listen to others. Avoid personal attacks, blanket ultimatums, and prejudicial statements. Keep the discussion relevant to the agreed topic. Interpret the research literature and professional experience on related problems. Research case studies. Possible modes during consultative deliberation are listed in Table 12. A possible time analysis is presented in Table 13.

Step 5. Pooling ideas. As a fundamental method of building unity, ideas are presented as ideas of the group as a whole, not belonging to any individual, sub-group, or constituency. Ideas are given in a spirit of service, not from any desire for personal aggrandizement or constituency building. When deliberation seems complete and possible solutions formulated, a trial solution is offered. The ways and means for testing the possible solutions(s) are designed and implemented.

Step 6. Agreement: Strive for consensus. Options developed from pooled ideas must be examined clearly and the wisest choice of action selected among the options open at any given moment. If all agree, this becomes the decision. If not, it is changed until consensus or a majority vote settles the issue. The search is for the best solution, not a compromise. (Note: Not voting is the same as a ‘no’ vote.) Evaluate the outcomes and draw warranted conclusions, implications, and applications. Identify and assess the anticipated and unanticipated effects. Possible modes during closure are listed in Table 14.

Step 7. Implementation. Carrying out the agreed decision; placing the plan into action; ensuring mechanisms for evaluation and feedback. Carrying out the decision is part of the process. It makes no difference how anyone voted. A decision is the decision of the group, and all are to work towards its success. There is no minority opinion, no opposition view. All members of the group work in unity towards a successful outcome. Changes, as needed, can be made as the plan unfolds. Design and implement the ways and means for applying the findings in the particular situation and consider the solution(s) in terms of ongoing practice. Basic components of implementation are listed in Table 15.

2.4 Organization of the Consultative Process.

Work to build organizational capability to conform to the principles of sound consultation. Consider organizational resource and training needs for the consultative body and for staff in terms of mission and budget. Consult on how to learn best and benefit from past experience. Provide for evaluation and feedback.

In formal consultation among three or more persons, a chairperson is chosen by a majority vote in a secret ballot. Alternatively, there could be an agreement to rotate the chair function among the members. The chairperson's mandate is to ensure the orderly functioning of the consultation, although all members share this responsibility. If the consultative group is to meet repeatedly, a vice-chairperson and a recording/corresponding secretary are elected. If non-trivial funding is involved, a treasurer is elected. The responsibilities for each officer are agreed upon and recorded.

2.5 Finding the Best Balance among Attributes.

 As noted above in the text and figures, the consultation process has three identifiable basic modular components: A universal ethic model, a desired future state model, and a consultative procedural model. The check boxes in the tables can serve as an aid to selecting the important considerations for the current topic of consultation. Also, the important attributes and principles associated with each check box in the lists are to a large extent valued as being most desirable when exhibited to the highest degree. For example, truthfulness is considered best when complete rather than partial or non-existent. However, in some cases a balance is necessary between or among attributes or principles that are all desirable. Examples include the balance of justice with compassion, mercy with kindness; vigilance with fellowship; discretion with candor; prudence with courage; freedom with submission (to restraints); and the right of the individual with self-surrender (to the will of God) (Shoghi Effendi, 1968).

3. Conclusions

Humankind is now in the early stages of the age of maturity and has the capacity for a new level of decision making; the capacity to achieve unity within the wide diversity of our global neighborhood. The consultative process outlined here is presented as the new cooperative, unifying approach to decision making and conflict resolution, which can help us meet the challenges of the world today. Learning and education processes are shown to be based on the same three component models as consultation and conflict resolution, namely, a universal ethic model, a desired future state model, and a rational procedural model.

3.1 Application of Computers.

A future consideration is the application of computers to assist in consultation. In addition to preparation of agendas, computer search of reference materials, and recording the proceedings, computers may well develop into a means of directly assisting the flow and effectiveness of the consultative process. With inputs from every participant, the current feelings of each could be made known at essentially the same time. The attributes and principles thought to be most important or lacking at any time during the session could be identified through electronic inputs associated with each check box in the first column of each list. Ideally, a training system of this type would help in learning how attributes, for example, courtesy and moderation, contribute to the success of the consultation process.

3.2 Accommodation of Cultural Diversity.

In the diversity of humankind, interactive speech is not a universal component of consultative processes. Also, electronic aids are foreign to many cultures. Many religions accept that spiritual communication occurs at various levels. How speech and physical aids to communication become part of a future universal or auxiliary language is speculative at the present time. Our premise is that the basic steps of consultation are universal, although the outward expression is shaped by culture and by stages of individual and collective growth.

3.3 Summary of Basic Principles.

 From the discussion, the figures, and the tables, certain basic principles are evident:

Principle 1. Our life path and spiritual growth are dependent on individual and group decisions.

Principle 2. Positive changes in ourselves as individuals and in groups can occur through our will and our motivation to change.

Principle 3. Cooperation, unity, and consensus building are basic to three fundamental functions of humankind: making decisions, learning or education, and resolving conflicts with justice.

Principle 4. The best interests of all members of society are best served in a non-adversarial, consultative process where decisions are made without compromise.

Principle 5. Successful consultation requires three components: a universal ethic, a rational procedure, and a clear vision of both near-term and long-term goals, consistent with a future united world.

Principle 6. Universal values and attributes can be defined for human interaction at all levels of our world society.

Principle 7. An increase in love builds unity. An increase in knowledge builds wisdom, essential for justice.

4. References

‘Abdu’l-Bahá .  (1969). Paris talks: Addresses given by ‘Abdu’l-Bahá in Paris in 1911. 11th ed. Wilmette, IL.: Bahá’í Publishing Trust.
 

—. (1964). Some answered questions. (pp. 243244). Wilmette, IL.: Bahá’í Publishing Trust.
 

Bahá’í Committee on Music. (1968). Consultation Means Finding Out. In Sing a New Song . (p.11). Wilmette, IL: Bahá’í Publishing Trust.
 

Bahá’í International Community - Office of Public Information. (1995). The prosperity of humankind. Wilmette, IL: Bahá’í Publishing Trust.
 

Bahá’u’lláh . (1979). Epistle to the son of the wolf. (pp. 2829). Wilmette, IL: Bahá’í Publishing Trust.
 

Danesh, H. B. (1995). Schema 1. Characteristics of Authoritarian, Indulgent, and Integrative Personalities . In The violence-free family. Ottawa: Bahá’í Studies Publications .
 

—. (1997). The psychology of spirituality. Wienacht: Landegg Academy Press.
 

—. (1999). Lectures on consultation. Unpublished, Landegg Academy, Wienacht, Switzerland.
 

Hatcher, W. S. (1997). Ethics of authenticity: A course of integrated ethics for youth and young adults. Book 2. (pp. 39-46). St. Petersburg, Russia: International Moral Education Project.

—(1998). Love, power, and justice. Wilmette, IL: Bahá’í Publishing Trust.

Jordan, D. C. (1973). Knowledge, volition, and action: The steps to spiritual transformation. Wilmette, IL: Bahá’í Publishing Trust.
 

Kolstoe, J. (1985). Consultation. Oxford: George Ronald.
 

Maxwell International Bahá’í School (1998). From 'Copper to Gold.' Learning Area Three: Life Skills Development; Part B: Relevant Skills (Family Group Facilitator). In Maxwell world citizenship handbook 1998/1999. Shawnigan Lake, British Columbia, Canada: Maxwell International Bahá’í School.
 

Sabet, B. (1999). An integrated approach to the study of the Bahá’í Faith: A conceptual perspective. (section 2.6). in Converging Realities: A journal of art, science, and religion. Vol. 1, No. 1, Winter 2000.
 

Schellenberg, J. A. (1996). Conflict resolution : Theory, research, and practice. Albany: State University of New York Press.
 

Shoghi Effendi. (1968). Bahá’í administration. (pp. 63-64). Wilmette, IL: Bahá’í Publishing Trust.
 

—. (1974). God  passes by. (pp.132133). Wilmette, IL: Bahá’í Publishing Trust.
 

—. (1980). The world order of Bahá’u’lláh . Wilmette, IL: Bahá’í Publishing Trust.
 

—. (1990). National Spiritual Assembly. Compilation. Letter dated 10 December 1933 written on behalf of Shoghi Effendi to the National Spiritual Assemblies of the United States and Canada. No. 1516 , p. 133. Wilmette, IL: Bahá’í Publishing Trust.
 

Stern, P. C. & Fineberg, H. V. (Eds.). (1996). Understanding risk: Informing decisions in a democratic society. Washington: National Academy Press.
 

Tanner, D. & Tanner, L. (1995). Curriculum development; theory and practice. 3rd ed. (pp. 664-670).
 

United Nations. (Adopted by the General Assembly, 10 December 1948). Universal Declaration of Human Rights. New York: United Nations.
 

Universal House of Justice . (1980) . Consultation: A compilation. Wilmette, IL: Bahá’í Publishing Trust. Contains extracts from the writings of Bahá’u’lláh , ‘Abdu'l-Bahá, Shoghi Effendi, and the Bahá’í Faith’s Universal House of Justice.
 

—. (1998, 21 April) . A Letter to the Bahá’í s of the World. Available http://bahai-library.org/published.uhj/ridvan/98.html.

—. (2001, 21 April) . A Letter to the Bahá’í s of the World. See website: 
 http://bahai-library.org/published.uhj/ridvan

5. Links to Figures

Figure 1. Life Processes and Decisions.

Figure 2. Incremental Transformation Steps.

Figure 3. Consultation as Part of the Process of Transformation.

Figure 4. Consultation as a Procedural Model Dependent on the Desired Future State Model and a Universal Ethic Model.

Figure 5. Types of Closure for Consultation.

Figure 6. Initial State Characteristics.

Figure 7. Knowledge, Will, and Love: Empowerment of Transformation.

Figure 8. The True Spirit of Consultation.

Figure 9.  A Flow Diagram for Decision-Driven Transformation.

Figure 10a. Consultation Procedural Model Step 1.

Figure 10b. Consultation Procedural Model Step 2.

Figure 10c. Consultation Procedural Model Step 3.

Figure 10d. Consultation Procedural Model Steps 4, 5, and 6.

Figure 10e. Consultation Procedural Model Step 7.
 

6. Links to Tables

Table 1. Universal Code of Ethical Conduct: Salient Features (Shoghi Effendi, 1974).

Table 2. Universal Ethical Principles: Principles and Virtues Supporting Justice

Table 3. Universal Virtues.

Table 4. Ethical Behavior Goals.

Table 5. Non-Ethical Behavior.

Table 6. Basic Principles in Developing the Desired Future.

Table 7. Basic Moral Standards in Developing the Desired Future.

Table 8. Practices Eliminated in the Desired Future (Goals).

Table 9. Basic Human Rights (Partial List) in the Desired Future.

Table 10. Aspects of the Desired Future State.

Table 11. Expression of Opinions.

Table 12. Modes During Deliberation.

Table 13. Time Analysis.

Table 14. Modes During Closure.

Table 15. Basic Components of Implementation.

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