Bahai Education/Curriculum

II. CURRICULUM

INTRODUCTION

Curriculum

Every age has its particular needs and every person has unique endowments and aspirations, which are conditioned by time and environment. The question of what to teach should never be static, but rather organic, adjusting to changing exigencies and requirements. Nevertheless, there are basic skills that must be acquired before an individual can independently investigate truth and live a fulfilled, happy and fruitful life.

The learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end in words alone have never been and will never be of any worth. (Bahá’u’lláh, 1988, p. 169)

True learning is that which is conducive to the well-being of the world, not to pride and self-conceit, or to tyranny, violence and pillage. (From a Tablet, translated from the Persian) [22]

Bahá’u’lláh specifies that to know and to love are unique human distinctions and capacities, and regards knowledge and love as the primary purpose of creation. Bahá’u’lláh identifies those principles, virtues and attributes necessary for the healthy development of both the individual and society and establishes the means for their development. It is our duty and purpose to acquire virtues and the educators’ task to help develop them through our knowing and loving faculties (Bahá’u’lláh, 1971, p. 65). Education is to activate potential, rather than just dispense and retrieve facts. Some general principles Bahá’u’lláh has established are the oneness of God, the oneness of religion, the oneness of humankind, independent investigation of truth, universal compulsory education, harmony of science and religion spiritual solution to the economic problems, equality of men and women and elimination of prejudice of all kinds. We are physical, intellectual, and spiritual beings. Each aspect needs development (‘Abdu’l-Bahá, 1971, p. 5). All are linked together and influence each other. For example, mental afflictions can result in physical ailments, and that physical conditions can affect mental disposition. Less understood is the interplay between these two domains and the spiritual realm. Shoghi Effendi affirms the necessity for all three aspects to be treated within education (cited in National Spiritual Assembly of the Bahá’í of the United States, 1973, p. 10-11). The connections between the mind, body, and soul are discussed in the Bahá’í writings and guidelines for their proper development and relationship set down. These guidelines protect the individual from practices which are harmful to physical being, and therefore, affect mental abilities and have spiritual implications (Bahá’u’lláh and ‘Abdu’l-Bahá, 1971, p. 37). They include such things as abstinence from narcotics and intoxicants except for treatment of illnesses, moderation in all things and cleanliness. The value of including these principles regarding health and healing in the curriculum is clear. The physical reality allows the mind and spirit to give expression to their potentialities in this world. Science has been active in trying to meet the physical needs by providing both the knowledge and technology to understand and control the various aspects relating to the human body. More understanding of how to best facilitate human development on the physical level is being aggressively pursued.‘Abdu’l-Bahá was reported to have said that children should have an hour of exercise so that their minds and bodies could be refreshed (1922, p. 144). Much more needs to be learned about the connection between our bodies and minds and the things necessary for proper physical development, including the training of the senses to be effective tools for acquiring knowledge. Most of the skills of the body are learned with very little outside conscious guidance. We learn to walk, speak, listen, feel, smell and value through our environment and heredity. Our intellectual abilities enable us to discover the secrets of nature and bring to reality all scientific benefits. Formal education concentrates on the development of the mind and much effort has been exerted to properly develop it.

Human education signifies civilization and progress, that is to say, government, administration, charitable works, trades, arts, and handicrafts, sciences, great inventions, and discoveries of physical laws, which are the activities essential to man as distinguished from the animal. (‘Abdu’l-Bahá 1954, p. 10)

Spiritual reality manifests itself in all aspects of life. If the spirit is not properly developed, both the body and mind are affected. Both parents and educators pay too little attention to moral education or character training. The fruit of such neglect is apparent in our world today. The development of spiritual qualities is the most important element in producing a healthy individual and progressive society. How often have people with well-developed mental and physical powers been the cause of evil and harm. Spiritual training alone can correct these imperfections. The spiritual institutions that once fulfilled this need no longer have the power to create the needed transformation. Teachers and parents are responsible for imparting the values that are important for happy productive living. This responsibility is often abused or neglected. Many believe that children should be free to experiment and investigate on their own, and to develop their own values unhampered by the confused world around them. Many values of the past are harmful, but many were good and should be kept. Many people are confused about what are healthy values, and therefore, are not equipped to address the problem. The teaching of values in school is controversial as no one can agree on which values should be taught or how to teach them, though it is acknowledged that we do teach values by our actions and examples. The Bahá’í writings address these concerns. We must know which qualities are helpful to our lives, have the will to cultivate those qualities, and finally, to actually develop them. This knowledge and desire can come from the Bahá’í writings. It also comes from experience. The acquiring of praiseworthy qualities in our individual and collective lives can be greatly aided by outside encouragement. This requires daily effort and much can be done in schools and society to facilitate the development of qualities which will lead to a happy, fulfilled life. This aspect of the curriculum then will identify the attributes necessary for such a life, encourage a desire to develop them, and create situations in which they may be developed. As these attributes number in the thousands it is not practical to consider them here. Future researchers will classify and develop learning schemes for these names and attributes.

It is incumbent upon thee to nurture them from the breast of the love of God, to urge them towards spiritual matters, to turn to God, and to acquire good manners, best characteristics, and praiseworthy virtues and qualities in the world of humanity, so that they may become spiritual, heavenly, and attracted to the fragrances of sanctity from their childhood, and be reared in a religious, spiritual, and heavenly training. (Bahá’u’lláh and ‘Abdu’l-Bahá, 1971, p. 383)

‘Abdu’l-Bahá explains the spiritual powers and that the mind is limited to input from the senses, whereas the spirit is not. Dreams are also manifestations of the spirit as one can travel about, solve intricate problems, and have experiences that happen later in this world.

Man has also spiritual powers: imagination, which conceives things; thought, which reflects upon realities; comprehension, which comprehends realities; memory, which retains whatever man imagines, thinks, and comprehends. The intermediary between the five outward powers and the inward powers, is the sense which they possess in common, that is to say, the sense which acts between the outer and inner powers. (‘Abdu’l-Bahá, 1954, p. 210)

Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged, consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole and a sound mind cannot be but in a sound body. It is through the power of the soul that mind comprehendeth, imagineth, and exerteth its influence whilst the soul is a power that is free. (Bahá’u’lláh and ‘Abdu’l-Bahá, 1971, p. 337)

There are many more such teachings within the Bahá’í writings and their implications for future curriculums equally varied and far reaching. Only a cursory glance at these writings will reveal many possibilities for reconstructing future approaches to the knowledge necessary for prosperity.

Among those matters which require thorough revision and reform is the method of studying the various branches of knowledge and the organization of the academic curriculum. From lack of organization education has become haphazard and confused. Trifling subjects which should not call for elaboration receive undue attention, to such an extent that students, over long periods of time, waste their minds and their energies on material that is pure supposition, in no way susceptible of proof, such study consisting in going deep into statements and concepts which careful examination would establish as not even unlikely, but rather as unalloyed superstition, and representing the investigation of useless conceits and the chasing of absurdities. There can be no doubt that to concern oneself with such illusions, to examine into and lengthy debate such idle propositions, is nothing but a waste of time and a marring of the days of one's life. Not only this, but it also prevents the individual from undertaking the study of those arts and sciences of which society stands in dire need. If it is a useful branch of knowledge, that is, if society will gain important benefits from it, then he should certainly pursue it with all his heart. If not, if it consists in empty, profitless debates and in a vain concatenation of imaginings that lead to no result except acrimony, why devote one's life to such useless hairsplittings and disputes? (‘Abdu’l-Bahá, 1975, p. 105-106)

Beyond this, any subject pursued by an individual is conditioned by how he uses this knowledge. If it is for good, then the result will be beneficial, but, if it is for evil or selfish motives, then the result will be harmful. There are many subjects or curriculum possibilities mentioned in the writings.

Every child without exception must from his earliest years make a thorough study of the art of reading and writing, and according to his own tastes and inclinations and the degree of his capacity and powers, devote extreme diligence to the acquisition of learning, beneficial arts and skills, various languages, speech, and contemporary technology. (Effendi, cited in Research Department of the Universal House of Justice, 1977, p. 58)

Science is praised frequently and highly in the Bahá’í Writings. To acquire scientific knowledge is considered worship by Bahá’u’lláh. By the term science is meant all knowledge acquired through a systematic process that produces some conclusions. This not only includes the kind of knowledge derived from the scientific method, but also other provable knowledge. In describing a scientific man, ‘Abdu’l-Bahá further explains the nature of science.

A scientific man is a true index and representative of humanity, for through the processes of inductive reasoning and research he is informed of all that pertains to humanity, its status, conditions, and happenings. He studies the human body politics, understands social problems, and weaves the web and texture of civilization. In fact, science may be likened to a mirror wherein the infinite forms and images of existing things are revealed and reflected. It is the very foundation of all individual and national development. Without this basis of investigation, development is impossible. (1971, p. 61)

Many subjects mentioned throughout the Bahá’í writings will be a part of school curriculum and will be influenced by Bahá’í principles. The sciences, including investigative and computative skills, will be taught for the betterment of all. History will consider the contribution of religion and its influence on history. Geography, psychology, anthropology and sociology will increase understanding of ourselves, the world and each other. The spiritual principles of economics will be taught. All communication skills will be refined so that all people may communicate and receive communications effectively. The arts will be promoted for the exaltation of all.

One must be moderate in choosing the number of subjects. When there are too many the result is confusion. Moderation is necessary . . . One's brain must not be overburdened. For instance, students should not have more than six hours a day, lessons and preparations included. Otherwise they will not succeed. The brain becomes tired. (1922, p. 144)

MATERIAL EDUCATION

DESCRIPTION

a. material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease; common to animals and man: SAQ:III:8-9

b. training and development of the physical body which ensures strength and growth: PUP:330

CONTENT

a. outdoor activities in nature, pure air: SW VII:9, 77; SW IX:9, 97-104

b. play or gymnastics for an hour to refresh the mind and body after an hour of lessons: SW IX:8, 89-96

c. physical cleanliness: SWAB:#129, 146-147

d. whatever will nurture the health of the body and its physical soundness: SWAB:#94, 124 (counsel to girl students)

e. strength: Ibid.

f. accustom to hardship: SWAB:#102, 129 (counsel to mothers)

HUMAN EDUCATION

DESCRIPTION

a. human education signifies civilization and progress--that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate institutions, which are the activities essential to man as distinguished from the animal: SAQ:III:8/9

b. intellectual education or mental training for which schools and colleges are founded: PUP:330

c. spiritual education is more important than human learning and literacy: GL:CXLII:312

d. no individual should be deprived of intellectual training, although each should receive according to capacity: PUP:108

CONTENT

a. useful knowledge: 1) true learning is that which is conducive to the well-being of the world, not to pride and self-conceit, or to tyranny, violence and pillage: Baha'u'llah, Bahá'í Education, #17, p. 4 2) those branches of knowledge which are of use...Such academic pursuits as begin and end in words alone have never been and will never be of any worth: Baha'u'llah, Bahá'í Education, #19, p. 5 3) those branches of knowledge which are of use: Baha'u'llah, Bahá'í Education, #20, p. 5 4) such branches of knowledge as are of benefit: Baha'u'llah, Bahá'í Education, #26, p. 6 5) among those matters which require thorough revision and reform is the method of studying the various branches of knowledge and the organization of the academic curriculum. From lack of organization, education has become haphazard and confused. Trifling subjects which should not call for elaboration receive undue attention, to such an extent that students, over long periods of time, waste their minds and their energies on material that is pure supposition, in no way susceptible to proof, such study consisting in going deep into statements and concepts which careful examination would establish as not even unlikely, but rather as unalloyed superstition, and representing the investigation of useless conceits and the chasing of absurdities. There can be no doubt that to concern oneself with such illusions, to examine into and lengthily debate such idle propositions, is nothing but a waste of time and a marring of the days of one's life. Not only this, but it also prevents the individual from undertaking the study of those arts and sciences of which society stands in dire need. The individual should, prior to engaging in the study of any subject, ask himself what its uses are and what fruit and result will derive from it. If it is a useful branch of knowledge, that is, if society will gain important benefits from it, then he should certainly pursue it with all his heart. If not, if it consists in empty, profitless debates and in a vain concatenation of imaginings that lead to no result except acrimony, why devote one's life to such useless hair-splittings and disputes: 'Abdu'l-Baha, SDC:105-106

b. sciences: 1) teach sciences which can profit mankind and not such sciences as begin and end in words: SW XIV:1, 3-4 2) permissible to study sciences and arts, but such sciences as are useful and would redound to the progress and advancement of the people: TB:26 3) Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation...The knowledge of such sciences, however, should be acquired as can profit all the peoples of the earth and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world: TB:51-52; ESW:26-27 4) Of all the arts and sciences, set the children to studying those which will result in advantage to man, will ensure his progress and elevate his rank...learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end in words alone have never been and will never be of any worth: TB:168,169 5) read such sciences as are profitable unto you, not such as end in idle disputation: KA:K77 6) arts and sciences...which will result in advantage to man, will ensure his progress and elevate his rank: TB:168 7) sciences: SW VII:15, 141-144; TAB:I:87; 'Abdu'l-Baha, Compilation of Compilations, I, #18 8) Western sciences to prepare for manual, practical and technical professions such as engineer, electrician, architect, physician: SW VII:15; SW IX:8, 89-96; SW XIII:7, 189; SW XIV:1, 3-7 9) teach in model school from age ten to twelve: SW XIII:7, 171-172; SW XIV:1, 3-7 10) foundation of New Age is teaching of sciences and arts: SWAB:#109, 134 11) knowledge of science and philosophy: PUP:108

c. arts: 1) permissible to study sciences and arts, but such sciences as are useful and would redound to the progress and advancement of the people: TB:26 2) incumbent upon everyone to acquire knowledge...such arts and material means as are now manifest...the arts and crafts of the world: TB:39 3) concerning arts, crafts and sciences...The knowledge of such sciences, however, should be acquired as can profit all the peoples of the earth and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world: TB:51-52; ESW:26-27 4) Of all the arts and sciences, set the children to studying those which will result in advantage to man, will ensure his progress and elevate his rank...learned of the day must direct the people to acquire those branches of knowledge which are of use, that both the learned themselves and the generality of mankind may derive benefits therefrom. Such academic pursuits as begin and end in words alone have never been and will never be of any worth: TB:168,169 5) foundation of New Age is teaching of sciences and arts: SWAB:#109, 134 6) crafts, arts: 'Abdu'l-Baha, Compilation of Compilations, I, #18 7) drama, art, literature can awaken noble sentiments better than cold rationalizing: Shoghi Effendi, Bahá'í News, #73 (May 1973), p. 7 8) become proficient in every art and skill: 'Abdu'l-Baha, Bahá'í Education, #74, pp. 28-29 9) such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations: Shoghi Effendi, The Advent of Divine Justice, p. 30 10) It condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity, and of sexual vices: Shoghi Effendi, The Advent of Divine Justice, p. 30 11) Also, the repeating of prayers for the well-being of ruler and ruled; and the avoidance of materialistic works that are current among those who see only natural causation, and tales of love, and books that arouse the passions: 'Abdu'l-Baha, Bahá'í Education, #80, p. 33 12) drama is of the utmost importance. It has been a great educational power in the past; it will be so again ('Abdu'l-Baha described how as a young boy he witnessed the Mystery Play of 'Ali's Betrayal and Passion, and how it affected him so deeply that he wept and could not sleep for many nights): 'Abdu'l-Baha, 'Abdu'l-Baha in London, p. 93

d. crafts, trades and professions: 1) crafts and professions to be engaged in by one who has attained stage of fulfillment and maturity: TB:35 2) Knowledge is one of the wondrous gifts of God. It is incumbent upon everyone to acquire it. Such arts and material means...the arts and crafts of the world: TB:39 3) concerning arts, crafts and sciences...The knowledge of such sciences, however, should be acquired as can profit all the peoples of the earth and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world: TB:51-52; ESW:26-27 4) The purpose of learning should be the promotion of the welfare of the people, and this can be achieved through crafts...artists and craftsmen should be appreciated, for they advance the affairs of mankind...the means of livelihood depend upon those who are engaged in arts and crafts: Baha'u'llah, Bahá'í Education, #17, p. 4 5) all mankind must become fitted for some useful trade, craft or profession by which subsistence may be assured: PUP:435 6) crafts, arts: 'Abdu'l-Baha, Compilation of Compilations, I, #18 7) whosoever engageth in a craft, should endeavour to acquire in it utmost proficiency...that craft becometh a form of worship: 'Abdu'l-Baha, Compilation of Compilations, I, #15 8) all mankind must become proficient in some trade, craft or profession by which subsistence may be assured: PUP:435 9) craftsmanship is regarded as worship: SWAB:#127, 145 10) 'Abdu'l-Baha spoke of Baha'u'llah entrusting son of believers to German carpenter for 8-year apprenticeship: 'Abdu'l-Baha in DMAS 9/2/1913, in SW VII:15, pp. 141-144 11) children should learn manual professions, technical art, become engineers, electricians, architects, physicians: 'Abdu'l-Baha in DMAS 11/12/1913, in SW VII:15, pp. 141-144

e. mathematics: 'Abdu'l-Baha in Stuttgart, 4/28/1913, in SW VII:15, pp. 141-144

f. literature: SW XIII:7, 189 1) let polite literature take care of itself: 'Abdu'l-Baha in DMAS 11/12/1913, in SW VII:15, pp. 141-144 2) such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations: Shoghi Effendi, The Advent of Divine Justice, p. 30 3) It condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity,nd of sexual vices: Shoghi Effendi, The Advent of Divine Justice, p. 30 4) Also, the repeating of prayers for the well-being of ruler and ruled; and the avoidance of materialistic works that are current among those who see only natural causation, and tales of love, and books that arouse the passions: 'Abdu'l-Baha, Bahá'í Education, #80, p. 33

g. reading and writing: SW IX:7, 189; KA:K48, 37; TB:128; Baha'u'llah, Bahá'í Education, #20, p. 5; Shoghi Effendi, Bahá'í Education, #121, pp. 49-50 1) illiteracy will no longer remain: PUP:317, 435

h. universal language and script: SW IX:7; TB:22, 68, 89, 127, 166; ESW:138; PUP:182, 300

i. music: 1) perfect so can play instrument divinely: SW IX:8 2) wonderful influence on children: SW IX:8; PUP:52 3) must know music to enjoy it: SW IX:8; PUP:52 4) teach to sing sweetly: SW IX:8 a) teach to sing with excellence and effect: PUP:52 5) latent talents with which the hearts of children endowed will find expression through music: PUP:52 6) teach it so that souls and hearts of pupils may become vivified and exhilarated and lives be brightened with enjoyment: PUP:52 7) bring earthly music into harmony with celestial melody, then great influence of music, confers heavenly joy and life: 'Abdu'l-Baha, Bahá'í Writings on Music, p. 4 8) an important means to the education and development of humanity: 'Abdu'l-Baha, Bahá'í Writings on Music, p. 8 9) such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations: Shoghi Effendi, The Advent of Divine Justice, p. 30 10) It condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity, and of sexual vices: Shoghi Effendi, The Advent of Divine Justice, p. 30 11) Also, the repeating of prayers for the well-being of ruler and ruled; and the avoidance of materialistic works that are current among those who see only natural causation, and tales of love, and books that arouse the passions: 'Abdu'l-Baha, Bahá'í Education, #80, p. 33

j. languages: 1) four languages in model school taught from age six to eight: SW XIII:7, 171-172; SW XIV:1, 3-7

k. sound knowledge of all the branches of learning: SWAB:#122, 142

l. rhetoric: from earliest years, to deliver speeches of high quality, clarity and eloquence: SWAB:#108, 134

m. philosophy: PUP:108 1) develops mind: PUP:213 2) Eastern and Western philosophy: PUP:355-361 3) material philosophy: PUP:20-21, 326-327

n. commercial pursuits that are distinguished for integrity: Baha'u'llah, Bahá'í Education, #26, p. 6

DIVINE EDUCATION

DESCRIPTION

a. revelation of light of the Name of God, the Educator, two kinds of education: GL:XCIII:189-190 1) first is universal influence, pervadeth all things and sustaineth them 2) second is confined to them that have come under the shadow of this Name, and sought the shelter of this most mighty Revelation. They, however, that have failed to seek this shelter, have deprived themselves of this privilege, and are powerless to benefit from the spiritual sustenance that hath been sent down through the heavenly grace of this Most Great Name

b. From the heaven of God's Will, and for the purpose of ennobling the world of being and of elevating the minds and souls of men, hath been sent down that which is the most effective instrument for the education of the whole human race: GL:XLIII:95; TB:87

c. Beseech ye the One true God that He may, through the power of the hand of loving-kindness and spiritual education, purge and purify certain souls from the defilement of evil passions and corrupt desires, that they may arise and unloose their tongues for the sake of God...The people are ignorant, and they stand in need of those who will expound the truth...The man of consummate learning and the sage endowed with penetrating wisdom are the two eyes to the body of mankind: TB:170-171

d. The hope is cherished that ye may obtain true education in the shelter of the tree of His tender mercies and act in accordance with that which God desireth: TB:27, 129

e. man should know his own self and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty: TB:35

f. divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education...this is the goal of humanity: SAQ:III:8/9

g. the third kind of education is that of the spirit. Through the breaths of the Holy Spirit man is uplifted into the world of moralities and illumined by the lights of divine bestowals: PUP:330

h. spiritual education, religious, of the Heavenly Realm: SWAB #122, 142; SW IX:8

i. divine foundation laid in earliest years in essence of child: SWAB:#111, 137

j. Bahá'í education, training: SWAB:#95, 125; #100, 127; #120, 141

k. the people must be educated in such a way that no crimes will be committed; for it is possible to educate the masses so effectively that they will avoid and shrink from perpetrating crimes, so that the crime itself will appear to them as the greatest chastisement, the utmost condemnation and torment: SAQ:LXXVII:307-308 l. The community...ought day and night to strive and endeavour with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur: SAQ:LXXVII:311

m. Heavenly Educators point out two pathways: 1) of divine guidance, reliance upon Manifestation of God; 2) materialism, reliance upon the senses: 'Abdu'l-Baha, talk in America, SW IV:6, pp. 105-106

CONTENTS

a. teach children to be characterized with the attributes of God: 'Abdu'l-Baha to Miss Ethel J. Rosenberg, 2/3/1901, in SW VII:15, 141-144

b. teach moral precepts of Baha'u'llah: 'Abdu'l-Baha in Diary of Mirza Ahmad Sohrab (DMAS), 6/16/1914, in SW VII:15, 141-144

c. inculcate into minds, bodies, souls and minds the principles of: 'Abdu'l-Baha in DMAS, 9/2/1913, in SW VII:15, 141-144 1) sincerity a) child and perfect man have sincerity: PUP:53 2) love 3) truthfulness 4) obedience a) utmost obedience towards father, conduct himself as a humble and lowly servant, seek diligently to ensure the comfort and welfare of his loving father and to secure his good-pleasure...forego own rest and enjoyment and constantly strive to bring gladness to the hearts of father and mother: 'Abdu'l-Baha, in Family Life, p. 10 5) true democracy 6) kindness toward all races

d. train with life and heart in virtue, perfection: SW IX:7, 81-88 (TAB, III:577)

e. urge toward spiritual matters: SW IX:7, 81-88 (TAB I:87)

f. moral training: SW XIII:7, 189

g. character training must have its roots in religion and spirituality: SW XIV:1, 3-7

h. acquire virtues: SW IX:7, 81-88 (TAB I:87)

i. spirituality and morality: SW XIV:3, 73-74

j. peace and righteousness: SW XIV:3, 73-74 1) righteousness: Baha'u'llah, Bahá'í Education, #26, p. 7 2) righteousness and the dignity of humankind: SWAB:#95, 125

k. daily love of God: TAB I:87; 'Abdu'l-Baha in DMAS 6/16/1914, in SW VII:15, pp. 141-144; SW IX:8

l. nurture at the breast of the love of God: SWAB #122, 142 1) instill love of God in their hearts: PUP:53; Shoghi Effendi, Bahá'í Education, #161, p. 62 2) through love of God masses are transformed: SAQ:LXXXIV:350 3) attune children in earliest years to love of God: 'Abdu'l-Baha in DMAS 6/16/1914, in SW VII:15, pp. 141-144 4) mothers teach love of God from earliest childhood: 'Abdu'l-Baha in DMAS 9/2/1913, in SW VII:15, pp. 141-144

m. history of the Cause of God: 'Abdu'l-Baha in DMAS, 6/16/1914, in SW VII:15, pp. 141-144; Shoghi Effendi, Compilation of Compilations, I, #432 1) definite courses along the different phases of the Bahá'í Faith: on behalf of Shoghi Effendi, in Centers of Bahá'í Learning, #20, p. 8

n. love of humanity: 'Abdu'l-Baha in DMAS 6/16/1914; in DMAS 9/2/1913, in SW VII:15, pp. 141-144 1) service to humanity: PUP:369; TB:86; SWAB:#206, 256-257

o. universal principles: 'Abdu'l-Baha in DMAS 6/16/1914, in SW VII:15, pp. 141-144

p. principles of religion: SW IX:7, 81-88; TB:68

q. highest ideals: 'Abdu'l-Baha in DMAS 10/18/1914, in SW VII:15, pp. 141-144; SW IX:9, 97-104

r. highest responsibility: 'Abdu'l-Baha in DMAS 10/18/1914, in SW VII:15, pp. 141-144

s. what is revealed by God in Tablets, Word of God: SW IX:7, 81-88; SW IX:8 1) twofold language: outward language is devoid of allusions, is unconcealed and unveiled: KI:254-255 a) Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God: KA:K104 2) twofold language: veiled and concealed language; none apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls have found favour with God, and whose minds are detached from all else but Him... a) two kinds of knowledge: knowledge of things perceptible to the senses and knowledge of intellectual, spiritual things; spiritual realities known through symbols: SAQ:XVI:95-98 3) veiled and concealed knowledge...seek enlightenment from them who are the recognized Expounders thereof, so that the hidden mysteries may be unraveled, and be made manifest unto them: KI:255,156 a) When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root: KA:K121 b) The object of this sacred verse is none other except the Most Mighty Branch: TB:221 c) When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock: KA:K174 d) The only true Explainer of the Book of God is the Holy Spirit, for no two minds are alike, no two can comprehend alike, no two can speak alike. That is to say, from the mere human standpoint of interpretation there could be neither truth nor agreement: PUP:212

t. memorize Tablets: SW IX:7; SW IX:8; SW XIV:3, 73-74 1) highly praiseworthy to memorize the Tablets, diverse verses and sacred traditions: 'Abdu'l-Baha, Bahá'í Education, #77, p. 30 2) memorize Tablets of Baha'u'llah and the Báb: on behalf of Shoghi Effendi, Compilation of Compilations, I, #466 3) children may memorize sentences rather than whole prayer if not yet ready to do so: on behalf of Shoghi Effendi, Unfolding Destiny, p. 446

u. chant Tablets in the Mashriqu'l-Adhkar: SW IX:7 1) children...in the most melodious tones, they may recite the Tablets of the All-Merciful in the alcoves within the Mashriqu'l-Adhkars: KA:K150 2) chant verses at large gatherings and congregations in a most wondrous melody...use spiritual melodies, songs and tunes...such a melody and tune as to cause the nightingales of divine mysteries to be filled with joy and ecstasy: 'Abdu'l-Baha, Bahá'í Writings on Music, p. 4

v. music which is food/wings for the spirit: SW IX:8; SWAB: #129, 147 1) We have made it lawful for you to listen to music and singing. Take heed, however lest listening thereto should cause you to overstep the bounds of propriety and dignity...We, verily, have made music as a ladder for your souls, a means whereby they may be lifted up unto the realm on high; make it now, therefore, as wings to self and passion: KA:#51 2) bring earthly music into harmony with celestial melody, to produce heavenly joy and life: 'Abdu'l-Baha, Bahá'í Writings of Music, p. 4

x. well-behaved, good manners: TAB:I, 87; SWAB:#110, 135

y. mental alertness, intuition, spiritual love and service: SW III:3, 4

z. teachings of Baha'u'llah: SW VII:13, 122; SW IX:8; Shoghi Effendi, Compilation of Compilations, I, #432

aa. say Greatest Name before lessons and the confirmation and assistance of the Greatest Name will assist the student: SW IX:8

ab. read Tablets: SW IX:8

ac. familiarity of children in Christian country with the prophecies in the Gospels: SW IX:8

ad. teach children to become teachers of the Faith: SW IX:8, 89-96; SWAB:#107, 134; #118, 140-141; 'Abdu'l-Baha, in Bahá'í Education, #106, p. 43

ae. teach name of God: SW IX:8

af. fear of God in hearts: SW IX:8 1) fear of God hath ever been the prime factor in the education of His creatures: ESW:27 2) fear of God must be inculcated, for lacking fear of God an infinity of odious and abominable actions will spring up: Baha'u'llah, Bahá'í Education, #14, p. 4 3) manifest fear of God in their lives: PUP:53 4) teach fear of God to children: Shoghi Effendi, Bahá'í Education, #161, p. 62

ag. hope of bestowals of God: SW IX:8

ah. simplicity: SW XIV:3, 73-74 1) perfect man and child have simplicity: PUP:53

ai. peace: SW XIV:3

al. knowledge that eliminates most fear: ESW:32; letter on behalf of Shoghi Effendi, 5 January 1948, in Bahá'í News, No. 210, August 1948, p. 3 (reprinted Bahá'í Education, p. 5, note 2)

am. encourage child to walk in the path of God: TAB II:463

an. good character is of first importance: SWAB:#108, 134; #111, 136

ao. learn well the hidden mysteries: SWAB:#107, 134

ap. morals and good conduct are more important than book learning: SWAB:#110, 135 1) good conduct: Baha'u'llah, Bahá'í Education, #26, p. 7

aq. human dignity and pride, turn away from lustful appetites: SWAB:#111, 136

ar. every day at first light teach communes and prayers, chant and recite verses in sweetest of voices: SWAB:#115, 139 1) teach children the Word of God so that they may recite them in the sweetest of tones: Baha'u'llah, Bahá'í Education, #23, p. 6 2) pray with excerpts from the Word of God rather than something made up: on behalf of Shoghi Effendi, Bahá'í Education, #147, p. 58 3) teaching children prayers is as letting the rain pour down upon them, that they may wax tender and fresh, and the soft breezes of the love of God may blow over them, making them to tremble with joy: SWAB:#115, 139 as. all graces and praiseworthy qualities of mankind: SWAB:#122, 142

at. outline of fundamental principles underlying all religions: SWAB:#125, 144

au. to be pure and holy are attributes of the unenslaved mind: SWAB:#129, 146 1) purity of man through strength of intelligence, reason, understanding: PUP:53

av. free self from every defect: SWAB:#129, 146

aw. immaculacy, cleanliness, as it has effect on soul: SWAB:#110, 135; #129, 146-147

ax. purity, to be undefiled: SWAB:#94, 124-125; #110, 135; #129, 146

ay. freshness: SWAB:#129, 146

az. independence of spirit: SWAB:#129, 146

ba. refinement: SWAB:#129, 146

bb. rectification and refinement of character: SWAB:#111, 137

bc. chastity: SWAB:#95, 124; #110, 135; #129, 146

bd. not to jest and trifle: SWAB:#110, 135

be. advance to goals: SWAB:#110, 135

bf. kindness to animals: SWAB:#110, 135

bg. service to God and humanity: SW XI:19, 329-330

bh. free themselves from human imperfections: PUP:53

bi. acquire divine perfections: PUP:53

bj. reality of religion as a foundation: PUP:213

bk. secrets of the Day of God: 'Abdu'l-Baha, in Bahá'í Education, #106, p. 43

bl. mysteries of the mind and spirit: Ibid.

bm. evidences that the Most Great Name hath dawned: Ibid.

bn. praise God: Ibid.

bo. adduce convincing arguments and proofs: Ibid. bp. stage, art, literature can better awaken noble sentiments than cold rationalizing: Shoghi Effendi, Bahá'í News, #73 (May 1974), p. 7

bq. divine philosophy, divine sciences as complement to physical philosophy, material sciences: SW XIV:2, 44; PUP:29-31, 87-91, 138, 240, 326-329; PT:31;173-174 1) signs, tokens, testimonies, evidences of God in all created things: Baha'u'llah, P&M:CLXXVI:272; Baha'u'llah, Persian Hidden Words:#29 2) uncover the inner realities of things...learn to comprehend the secrets of all things even as they are: 'Abdu'l-Baha, Bahá'í Education, #74, pp. 28-29 3) reasoning powers to investigate reality, rather than blind imitation of any soul: PUP:291 4) the alphabet of things is for children, that they may in time use their reasoning powers: SW VI:6, 43 5) reflection. Make ye every effort that out of this ideal mine there may gleam forth such pearls of wisdom and utterance as will promote the well-being and harmony of all the kindreds of the earth: TB:72 6) learn from books and lectures, and from meditation: PT:173-176

br. carefully deliver words at appropriate time and place, words of light, mild as milk, sweet words: TB:172-173 1) eloquent speech: Baha'u'llah, Bahá'í Education, #9, p. 3

bs. consultation: method for investigating reality: PUP:183 1) take ye counsel together in all matters: Baha'u'llah, Consultation: A Compilation, #1, p. 3 2) consultation bestoweth greater awareness and transmuteth conjecture into certitude: Baha'u'llah, Ibid., #3, p. 3 3) in all things it is necessary to consult: Baha'u'llah, Ibid., #5, p. 3 4) must consult in all matters...consultation giveth him insight into things and enableth him to delve into questions which are unknown: 'Abdu'l-Baha, Ibid., #15, p. 8

bt. let them seek but love and faithfulness, let them not follow the ways of unkindness, let their talk be confined to the secrets of friendship and of peace: SWAB:#206, 257 1) establish and strengthen a bond of fellowship amongst all the children of 'Abdu'l-Baha whether in the East or in the West: Shoghi Effendi, Bahá'í Education, #120, p. 49

bu. deeds that will further the victory of God's Cause or will attract some outcome which will draw the believer closer to his Lord: Baha'u'llah, Bahá'í Education, #26, p. 6

bv. resolution and the will to strive and to endure...perseverance in all things, the will to advance: SWAB:#95, 125

bw. highmindedness and high resolve: SWAB:#95, 125

bx. That which is of paramount importance for the children, that which must precede all else, is to teach them the oneness of God and the Laws of God: Baha'u'llah, Bahá'í Education, #14, p. 3

by. knowledge: Baha'u'llah, Bahá'í Education, #9, p. 3 bz. wisdom: Baha'u'llah, Bahá'í Education, #9, p. 3; #26, p. 7

ca. spiritual perception: Baha'u'llah, Bahá'í Education, #9, p. 3

cb. staunch in faith: Baha'u'llah, Bahá'í Education, #12, p. 3

cc. integrity: Baha'u'llah, Bahá'í Education, #26, p. 7

cd. truth: 'Abdu'l-Baha in DMAS 10/18/1914, in SW VII:15, pp. 141-144

ce. justice: 'Abdu'l-Baha in DMAS 10/18/1914, in SW VII:15, pp. 141-144

PROCESS BY WHICH CONTENT TO BE CHOSEN

a. universal gathering of wisest men and women to select choice teachings of all prophets to be taught to all children: SW XIII:7, 189

MATERIALS TO BE USED

a. Tablets of Baha'u'llah: SW IX:7; SW IX:8; SW XIV:3, 73-74

b. prayers for children: SW IX:9, 113-115; SWAB: #107, 134

c. parables: ABL:80; on behalf of Shoghi Effendi, Bahá'í Education, #161, p. 62

d. symbols: to explain intellectual, spiritual realities obliged to have recourse to sensible figures: SAQ:XVI:96-97

e. stories regarding the life of the Prophets together with Their sayings, and from Nabil's narrative about the early days of the Bábi/Bahá'í movement: on behalf of Shoghi Effendi, Bahá'í Education, #130, p. 53

WHAT DIVINE EDUCATION IS NOT

a. worthless training in theology and metaphysics as at Al-Azhar University: 'Abdu'l-Baha in DMAS 11/12/1913, in SW VII:15, pp. 141-144