Photo by Alan Bowman on Unsplash
Course: Introducing the Kitáb-i-Aqdas for Deepening, Devotion, Discourse (2024)
Faculty Mentor: Dr. Christopher Buck
Editor’s Note: The comments below were posted in an online forum in the course Introducing the Kitáb-i-Aqdas for Deepening, Devotion, Discourse by one of seven enthusiastic students who achieved a certificate of completion for the course. We plan to share other examples of student engagement from this course in future Newsletters. We hope this document on the Nine Modes of Bahá’u’lláh’s Discourse by lead faculty Christopher Buck will be helpful to readers as they reflect on what follows.
by Marco Liuzzi
Paragraph 181: Introduction
The paragraph chosen for the “deepening” section of Unit 8 is paragraph 181:
The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed.
(Kitáb-i-Aqdas) www.bahai.org/r/908010112
Paragraph 181 emphasizes the revolutionary nature of Bahá’u’lláh’s Revelation, specifically the introduction of a new World Order. In my opinion, this paragraph aligns most with the mode of discourse “Fundamental Tenets and Principles,” which pertains to Bahá’u’lláh’s teachings on governance, societal transformation, and global unity.
Note #189 in the Kitáb-i-Aqdas elucidates aspects of this paragraph:
In the Persian Bayán, the Báb stated: “Well is it with him who fixeth his gaze upon the Order of Bahá’u’lláh, and rendereth thanks unto his Lord. For He will assuredly be made manifest. God hath indeed irrevocably ordained it in the Bayán.” Shoghi Effendi identifies this “Order” with the System Bahá’u’lláh envisages in the Aqdas, in which He testifies to its revolutionizing effect on the life of humanity and reveals the laws and principles which govern its operation.
The features of the “new World Order” are delineated in the Writings of Bahá’u’lláh and ‘Abdu’l‑Bahá and in the letters of Shoghi Effendi and the Universal House of Justice. The institutions of the present-day Bahá’í Administrative Order, which constitute the “structural basis” of Bahá’u’lláh’s World Order, will mature and evolve into the Bahá’í World Commonwealth. In this regard, Shoghi Effendi affirms that the Administrative Order “will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.”
For additional information on the evolution of this new World Order, see, for example, the letters of Shoghi Effendi published in The World Order of Bahá’u’lláh.”
(Kitáb-i-Aqdas) www.bahai.org/r/887485695
Exploring “World Order”
I looked for more references about the words “world” and “order” in the Writings in various combinations; below are some notable excerpts:
“Through His advent the tabernacle of stability and order was raised throughout the world and the ensign of knowledge hoisted among the nations.”
(Tablets of Bahá’u’lláh) www.bahai.org/r/083306482
“Religion is, verily, the chief instrument for the establishment of order in the world, and of tranquillity amongst its peoples.”
(Epistle to the Son of the Wolf) www.bahai.org/r/438739530
“By My Self! The day is approaching when We will have rolled up the world and all that is therein, and spread out a new order in its stead. He, verily, is powerful over all things.”
(Gleanings from the Writings of Bahá’u’lláh) www.bahai.org/r/714275361
“The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appeareth to be lamentably defective.”
(Gleanings from the Writings of Bahá’u’lláh) www.bahai.org/r/384112768
“One sanctified Soul revives the world of humanity, transforms the face of the globe, develops the minds, quickens the souls, inaugurates a new life, establishes new foundations, orders the world, gathers the nations and religions under the shadow of one banner, delivers man from the realm of baseness and deficiency, and exhorts and encourages him to develop his innate and acquired perfections. Certainly nothing short of a divine power could accomplish this feat!”
(Some Answered Questions) www.bahai.org/r/715385649
These additional passages collectively underscore the transformative impact of Bahá’u’lláh’s Revelation. They expand on the assertion in the Kitáb-i-Aqdas that the emergence of a new World Order has disrupted humanity’s equilibrium and revolutionized life as we know it. Central to this transformation is the idea that religion serves as a foundational force for creating stability and order, fostering progress, and uniting diverse peoples. The writings emphasize the dual process of disintegration and renewal, suggesting that the upheavals in the current world order are precursors to a divinely inspired system of governance and societal harmony.
A Software Metaphor
When I read paragraph 181 (and similar passages), as a digital professional, I cannot help but think about a software metaphor. In 1844, humanity experienced an unprecedented “operating system upgrade,” as the Bahá’í Revelation introduced a new and wondrous framework for the world and humankind. The world, and humankind, is just not the same anymore. Just as an updated operating system transforms how a device functions—enhancing its capabilities, addressing inefficiencies, and introducing groundbreaking features—the Revelation of Bahá’u’lláh redefined the spiritual and social (and technological!) fabric of the human experience.
The change the world experienced after 1844 is not evolutionary; it is revolutionary – a phase transition. A person transported from just before 1844 to any point in the past (and vice versa) could adapt and survive, understanding the world through skills honed over millennia. However, a modern person from, say, the 21st century would be unlikely to be able to survive in the old world (and vice versa) as he or she would be accustomed to modern conveniences like electricity, running water, and medical care. Modern people lack the practical skills (e.g., building a fire, foraging for food, defending oneself) that were essential in the Middle Ages.
Pre- and Post-1844
Let us elaborate on some of the differences between the pre- and post-1844 worlds. In 1844, travel was marginally faster and safer than in ancient times but not drastically so. Information, however, still moved at the speed of physical travel. Letters delivered by post riders or trains could reach destinations in days or weeks, as they traveled at roughly 15 miles per hour.
After 1844, the pace of change accelerated exponentially, creating differences in travel and communication that were orders of magnitude greater than anything seen before. The invention of the telegraph on May 23, 1844, fundamentally transformed communication. Messages that previously took days, weeks, or even months to reach their destinations could now be transmitted almost instantaneously over vast distances. This leap set the stage for a globally interconnected world, with the telegraph as the backbone of rapid international communication.
Travel experienced similar transformative shifts. The development of the internal combustion engine, automobiles, and eventually airplanes dramatically reduced travel times. By the late 19th and early 20th centuries, carriages, sailboats, railways, and steamships were superseded by motor vehicles and aircraft. Journeys that had taken weeks in 1844 were reduced to days or hours. For instance, crossing the Atlantic by steamship or sailboat, which took around 10-20 days in the mid-19th century, was reduced to a matter of hours with the advent of commercial aviation in the 20th century.
Beyond Speed
Beyond speed of communication and travel, both major enablers of an interconnected world, let us look at a (fairly random) selection of other features of this new “operating system,” including universal education, gender equality, universal language, and the emergence of world governance. Advances in science and technology, alongside a growing recognition of humanity’s oneness, further illustrate the transformative effects of this upgrade.
Let us take again 1844, for sake of argument, as the boundary between the “before” and “after” of the phase transition.
Before this phase transition (for many millennia), education was a privilege of the few, restricted largely to the elite, and often confined within religious or aristocratic institutions. The majority of the population, particularly women and those of lower socioeconomic classes, had little to no access to formal learning. Literacy rates were abysmally low, with vast disparities between genders and classes. However, afterwards, the idea of universal education began to take root. Movements advocating for public schooling emerged and, by the late 19th century, many nations had implemented mandatory education laws. Over time, access to education became increasingly equitable, leading to dramatic rises in literacy and a growing recognition of education as a fundamental right. Before 1800, literacy rates were consistently below 20%, while after mid-1800 rates more than doubled to ~40%-50% around 1900 and today’s almost universal ~80%-85%.
In terms of gender parity, societies before 1844 (and for many millennia) were overwhelmingly patriarchal, with few exceptions. Women were largely excluded from political, social, and economic spheres, their roles confined to domestic responsibilities. Although certain cultural or historical moments hinted at greater inclusion, genuine progress remained elusive. The year of the formal beginning of the women’s rights movement is normally considered 1848, the year of the Seneca Falls Convention in the United States. The convention adopted the Declaration of Sentiments demanding equal rights for women, including suffrage. By the 20th century, legal reforms addressing education, employment, and political participation for women were reshaping societal norms. While complete parity remains a goal, the advances post-1844 have marked a clear and accelerating departure from the status quo of earlier eras.
Before 1844, the idea of a universal language was speculative at best. Latin and Greek served as linguas francas in their respective domains (mostly for scholars, not for humanity at large), but no effort was made to create or promote a common language for everyone. Communication barriers remained significant, as trade, diplomacy, and cultural exchange were hindered by linguistic divides. After 1844, however, the vision of a universal language gained new energy. The year 1855 saw Volapük, an early constructed language, being created by Johann Martin Schleyer, a German priest. It gained popularity briefly but was eventually overshadowed by Esperanto, which was introduced in 1887 by L. L. Zamenhof, designed to be an easy-to-learn, politically neutral auxiliary language to promote international understanding. While no single universal language has yet been adopted, the global spread of English (including the latest developments with translation technologies) reflect a world more linguistically interconnected than ever before.
World governance was similarly limited before 1844. While empires, alliances, and treaties provided rudimentary frameworks for international relations, these were often hierarchical and driven by the interests of dominant powers. The concept of a unified global structure was virtually nonexistent. After 1844, this began to change dramatically. The formation of the League of Nations after World War I was unprecedented in human history and marked the first significant attempt at creating a global governance system, even if it was imperfect. This effort culminated in the establishment of the United Nations in 1945, providing a platform for international cooperation on issues ranging from peacekeeping to human rights. The post-1844 era saw the first tentative, but genuine, strides toward institutionalized global unity.
Finally, science before 1844, while significant, was fragmented and slow moving. The scientific method had gained traction during the Enlightenment, but its application was limited by the lack of communication and collaboration across borders. Discoveries were often isolated, with little immediate impact on daily life. After 1844, the pace of scientific advancement accelerated exponentially. The advent of global communication networks, the professionalization of science, and the rise of institutions for research and innovation created an unprecedented environment for discovery. From germ theory to quantum mechanics, the post-1844 period transformed science into a global, collaborative endeavor, with profound implications for technology, medicine, and our understanding of the universe.
Conclusions
While the considerations (and the timetables) above are necessarily gross oversimplifications, and we should acknowledge that there were several significant early contributions to all those concepts and areas before 1844, it is undeniable that there is no comparison between the world before and after. In all these dimensions—education, gender equality, language, governance, and science—the period following 1844 marks a clear and profound shift. What had once been slow, uneven progress became an era of rapid, transformative change, reflecting the dawning of a new chapter in human civilization. I obviously handpicked 1844 as the year of the “phase transition.” While this selection would be open to debate with a non-Bahá’í audience, the larger point stands: the world is just not the same after the mid-1800s as before.
Bahá’u’lláh’s Revelation acts as an upgraded operating system (“this unique, this wondrous System”), revolutionizing and guiding “Mankind’s ordered life” toward a future defined by unity, justice, and innovation. What was not possible before – it would have been nigh impossible to even conceptualize the unity of humankind in a pre-1844 world – is possible now, in fact, inevitable.
Response from Faculty Mentor Chris Buck:
Marco:
Brilliant reflection! Perhaps your longest and most detailed yet.
I would strongly encourage you to develop this into “public discourse,” with a definite audience in mind, for publication online and/or in print. Chris
