Social Action
A Compilation Prepared by the Research
Department of the
Universal House of Justice
August 2020
|
Underlying Concepts and Principles |
|
The Concept of
Social and Economic Development Enshrined in the Teachings |
|
Collective
Maturity and an Ever-Advancing Civilization |
|
Oneness and
Justice |
|
The Role of Knowledge |
|
The Nature of Bahá’í Social and Economic
Development |
|
Coherence Between
the Material and Spiritual Dimensions of Existence |
|
Capacity
Building, Participation, and Organic Growth |
|
The Emergence
of Social Action |
|
Community Development
and the Movement of Populations |
|
Methods and Approaches |
|
Learning and
Systematic Action |
|
Consultation
and Collaboration |
|
Utilizing
Material Means |
|
Selected Themes Pertaining to Social and Economic
Development |
|
Education |
|
Agriculture |
|
Economics |
|
Health |
|
Arts, Media,
and Technology |
Underlying Concepts and Principles
The Concept of Social and Economic Development
Enshrined in the Teachings
Promote ye
the development of the cities of God and His countries, and glorify Him therein
in the joyous accents of His well-favored ones. In truth, the hearts of men are edified
through the power of the tongue, even as houses and cities are built up by the
hand and other means. We have
assigned to every end a means for its accomplishment; avail yourselves thereof,
and place your trust and confidence in God, the Omniscient, the All-Wise.
(Bahá’u’lláh,
The Kitáb-i-Aqdas, par. 160) [1]
… is not the object of every Revelation to effect a transformation in the
whole character of mankind, a transformation that shall manifest itself, both
outwardly and inwardly, that shall affect both its inner life and external
conditions?
(Bahá’u’lláh, The
Kitáb-i-Íqán: The Book of Certitude
(Wilmette: Bahá’í Publishing, 2019),
p. 169) [2]
… that which hath streamed forth from the Most Exalted Pen is conducive
to the glory, the advancement and education of all the peoples and kindreds of
the earth. Indeed it is the
sovereign remedy for every disease, could they but comprehend and perceive it.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p. 73) [3]
O people of
God! Give ear unto that which, if
heeded, will ensure the freedom, well-being, tranquillity, exaltation and
advancement of all men.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 92) [4]
Unveiled and
unconcealed, this Wronged One hath, at all times, proclaimed before the face of
all the peoples of the world that which will serve as the key for unlocking the
doors of sciences, of arts, of knowledge, of well-being, of prosperity and
wealth.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 96) [5]
The progress of the world, the development of nations, the tranquillity
of peoples, and the peace of all who dwell on earth are among the principles
and ordinances of God. Religion
bestoweth upon man the most precious of all gifts, offereth the cup of
prosperity, imparteth eternal life, and showereth imperishable benefits upon
mankind.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 129–130) [6]
God, the True One, beareth Me witness, and every atom in existence is
moved to testify that such means as lead to the elevation, the advancement, the
education, the protection and the regeneration of the peoples of the earth have
been clearly set forth by Us and are revealed in the Holy Books and Tablets by
the Pen of Glory.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 130) [7]
That one
indeed is a man who, today, dedicateth himself to the service of the entire
human race. The Great Being
saith: Blessed and happy is he that
ariseth to promote the best interests of the peoples and kindreds of the earth.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 167) [8]
This servant appealeth to every diligent and enterprising soul to exert
his utmost endeavour and arise to rehabilitate the conditions in all regions
and to quicken the dead with the living waters of wisdom and utterance, by
virtue of the love he cherisheth for God, the One, the Peerless, the Almighty,
the Beneficent.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 172) [9]
Every age hath its own problem, and every soul its particular aspiration.
The remedy the world needeth in its
present-day afflictions can never be the same as that which a subsequent age
may require. Be anxiously concerned
with the needs of the age ye live in, and centre your deliberations on its
exigencies and requirements.
(Bahá’u’lláh, The
Tabernacle of Unity: Bahá’u’lláh’s
Responses to Mánikchí Ṣáḥib
and Other Writings (Haifa:
Bahá’í World Centre, 2006), par. 1.4) [10]
It behoveth the loved ones of God to occupy themselves under all
circumstances with that which is conducive to the edification of human souls,
the advancement of the world of being, and the exaltation of the Word of God,
the realization of which dependeth upon the deliberations of the trustees of
the House of Justice. Well is it
with them that strive to render service to the world of humanity. The influence of these souls will lead
the world from hardship to comfort, from poverty to wealth, and from abasement
to glory.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [11]
Once in
session, it behoveth them to converse, on behalf of God’s servants, upon the affairs
and interests of all…. In like
manner, they should consider such matters as the refinement of manners, the
preservation of human dignity, the development of cities, and the polity which
God hath made a bulwark for His lands and a fortress for His people.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [12]
God has given us eyes, that we may look about us at the world, and lay
hold of whatsoever will further civilization and the arts of living. He has given us ears, that we may hear
and profit by the wisdom of scholars and philosophers and arise to promote and
practice it. Senses and faculties
have been bestowed upon us, to be devoted to the service of the general good;
so that we, distinguished above all other forms of life for perceptiveness and
reason, should labor at all times and along all lines, whether the occasion be
great or small, ordinary or extraordinary, until all mankind are safely
gathered into the impregnable stronghold of knowledge. We should continually be establishing
new bases for human happiness and creating and promoting new instrumentalities
toward this end. How excellent, how
honorable is man if he arises to fulfill his responsibilities; how wretched and
contemptible, if he shuts his eyes to the welfare of society and wastes his
precious life in pursuing his own selfish interests and personal
advantages. Supreme happiness
is man’s, and he beholds the signs of God in the world and in the human soul,
if he urges on the steed of high endeavor in the arena of civilization and
justice.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization (Wilmette: Bahá’í Publishing, 2015), pp. 4–5) [13]
Exert every
effort in the fields of development and of civilization, in the acquisition of
knowledge, the increase of trade, the improvement of agriculture and the
promotion of modern discoveries.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [14]
Guide and
counsel at all times the friends of God, one and all, to be occupied day and
night with that which is conducive to Iran’s abiding glory, and to exert the
utmost effort and the greatest endeavour in order to refine character and
manners, labour assiduously, aim for lofty goals, promote love and affection,
and foster the progress and development of industry, agriculture and trade.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [15]
The friends
must engage in the work of developing Persia, that is, they must exert great
efforts in the promotion of agriculture, industry, trade, education, arts, and
sciences.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [16]
And now, in
gratitude for the assistance, confirmation, protection, and loving-kindness
vouchsafed by the All-Glorious Lord, the beloved of God must with great wisdom
strive to strengthen the pillars of the Cause of God, to establish and promote
the religion of God, to diffuse the fragrances of God, and to exalt the Word of
God. They must exert every effort for
the advancement of the souls in all stages of existence. They must educate the children and teach
them useful arts, reach ever higher degrees of civilization, multiply national
crafts and industry, promote trade, improve agriculture, provide learning for
all, educate women and honour them, and show consideration for the handmaidens
of God. They must strive with heart
and soul to create love and unity among the friends, to serve the government,
and to be true to the royal throne, the well-wishers of everyone, and obedient
to the valiant sovereign.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [17]
The matter of
Teaching, its direction, its ways and means, its extension, its consolidation,
essential as they are to the interests of the Cause, constitute by no means the
only issue which should receive the full attention of these Assemblies. A careful study of Bahá’u’lláh’s and
‘Abdu’l-Bahá’s Tablets will reveal that other duties, no less vital to the
interests of the Cause, devolve upon the elected representatives of the friends
in every locality….
They must do
their utmost to extend at all times the helping hand to the poor, the sick, the
disabled, the orphan, the widow, irrespective of color, caste and creed.
They must
promote by every means in their power the material as well as the spiritual
enlightenment of youth, the means for the education of children, institute,
whenever possible, Bahá’í educational institutions, organize and supervise
their work and provide the best means for their progress and development….
They must
undertake the arrangement of the regular meetings of the friends, the feasts
and the anniversaries, as well as the special gatherings designed to serve and
promote the social, intellectual and spiritual interests of their fellow-men.
(Shoghi
Effendi, from a letter dated 12 March 1923, in Bahá’í Administration: Selected Messages, 1922–1932
(Wilmette: Bahá’í Publishing Trust,
1974), pp. 37–38) [18]
From the
beginning of His stupendous mission, Bahá’u’lláh urged upon the attention of
nations the necessity of ordering human affairs in such a way as to bring into
being a world unified in all the essential aspects of its life. In unnumbered verses and tablets He
repeatedly and variously declared the “progress of the world” and the
“development of nations” as being among the ordinances of God for this
day. The oneness of mankind, which
is at once the operating principle and ultimate goal of His Revelation, implies
the achievement of a dynamic coherence between the spiritual and practical
requirements of life on earth. The
indispensability of this coherence is unmistakably illustrated in His ordination
of the Mashriqu’l-Adhkár, the spiritual centre of every Bahá’í
community round which must flourish dependencies dedicated to the social,
humanitarian, educational and scientific advancement of mankind. Thus, we can readily appreciate that
although it has hitherto been impracticable for Bahá’í institutions generally
to emphasize development activities, the concept of social and economic
development is enshrined in the sacred Teachings of our Faith. The beloved Master, through His
illuminating words and deeds, set the example for the application of this
concept to the reconstruction of society.
Witness, for instance, what social and economic progress the Iranian
believers attained under His loving guidance and, subsequently, with the
unfailing encouragement of the Guardian of the Cause.
(The Universal
House of Justice, from a message dated 20 October 1983 to the Bahá’ís of
the World) [19]
‘Abdu’l-Bahá
has extolled “two calls” to “success and prosperity” that can be heard from the
“heights of the happiness of mankind”.
One is the call of “civilization”, of “progress of the material
world”. It comprises the “laws”,
“regulations”, “arts and sciences” through which humanity develops. The other is the “soul-stirring call of
God”, on which depends the eternal happiness of humanity. “This second call”, the Master has
explained, “is founded upon the instructions and exhortations of the Lord and
the admonitions and altruistic emotions belonging to the realm of morality
which, like unto a brilliant light, brighten and illumine the lamp of the
realities of mankind. Its
penetrative power is the Word of God.”
As you continue to labour in your clusters, you will be drawn further
and further into the life of the society around you and will be challenged to
extend the process of systematic learning in which you are engaged to encompass
a growing range of human endeavours.
In the approaches you take, the methods you adopt, and the instruments
you employ, you will need to achieve the same degree of coherence that
characterizes the pattern of growth presently under way.
(The Universal
House of Justice, Riḍván 2008 message to the Bahá’ís of the World) [20]
The term
“politics” can have a broad meaning, and therefore it is important to
distinguish between partisan political activity and the discourse and action
intended to bring about constructive social change. While the former is proscribed, the
latter is enjoined; indeed, a central purpose of the Bahá’í community is social
transformation. ‘Abdu’l-Bahá’s
treatise The Secret of Divine Civilization amply demonstrates the
Faith’s commitment to promoting social change without entering into the arena
of partisan politics. So too,
innumerable passages in the Bahá’í Writings encourage the believers to
contribute to the betterment of the world.
“Be anxiously concerned with the needs of the age ye live in,”
Bahá’u’lláh states, “and center your deliberations on its exigencies and
requirements.” ‘Abdu’l-Bahá urges
the friends to “become distinguished in all the virtues of the human world—for
faithfulness and sincerity, for justice and fidelity, for firmness and
steadfastness, for philanthropic deeds and service to the human world, for love
toward every human being, for unity and accord with all people, for removing
prejudices and promoting international peace.” Further, in a letter written on his
behalf, Shoghi Effendi explains that “much as the friends must guard against in
any way seeming to identify themselves or the Cause with any political party,
they must also guard against the other extreme of never taking part, with other
progressive groups, in conferences or committees designed to promote some
activity in entire accord with our teachings”. In another letter written on his behalf
in 1948, when racial inequality was enshrined in the laws of many states in the
United States, he indicates that there is “no objection at all to the students
taking part in something so obviously akin to the spirit of our teachings as a
campus demonstration against race prejudice.” Bahá’ís must, therefore, be tireless in
addressing, through word and deed, a range of social issues.
(From a letter
dated 23 December 2008 written on behalf of the Universal House of Justice
to an individual believer) [21]
Collective Maturity and an
Ever-Advancing Civilization
All men have
been created to carry forward an ever-advancing civilization.
(Bahá’u’lláh, Gleanings
from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1983), sec. CIX,
par. 2) [22]
All men have been called into being for the betterment of the world. It behoveth every soul to arise and
serve his brethren for the sake of God.
(Bahá’u’lláh, The
Tabernacle of Unity, par. 2.42) [23]
And the honor and distinction of the individual consist in this, that he
among all the world’s multitudes should become a source of social good. Is any larger bounty conceivable than
this, that an individual, looking within himself, should find that by the
confirming grace of God he has become the cause of peace and well-being, of
happiness and advantage to his fellow men?
No, by the one true God, there is no greater bliss, no more complete
delight.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 3) [24]
O namesake of
the Chaste One![1] The sea of bounty hath surged so high as
to flood the shores of existence with the waters of infinite grace. The world of being hath therefore been
set in wondrous motion and hath been revived and blessed. Minds have soared to new heights,
understanding hath increased, movement hath become rapid, and progress hath
become powerfully evident in all aspects of life. Thus, great discoveries have been made,
mighty enterprises have been established, wonderful inventions have appeared,
and the mysteries of the universe have stepped forth from the invisible plane
into the realm of the visible.
Wherefore must the friends, one and all, exhibit a signal effort to
create a new invention, discover a new science, engage in a great enterprise,
or manifest a power or a bestowal in the human world. I beseech God that thou mayest be
assisted and confirmed under all conditions. The Glory of Glories rest upon thee.
(‘Abdu’l-Bahá, from a Tablet—translated from the
Persian) [25]
All created things have their degree, or stage, of maturity. The period of maturity in the life of a
tree is the time of its fruit bearing. The maturity of a plant is the time of
its blossoming and flower. The
animal attains a stage of full growth and completeness, and in the human
kingdom man reaches his maturity when the lights of intelligence have their greatest
power and development….
Similarly, there are periods and stages in the life of the aggregate
world of humanity, which at one time was passing through its degree of
childhood, at another its time of youth but now has entered its long presaged
period of maturity, the evidences of which are everywhere visible and apparent.
Therefore, the requirements and
conditions of former periods have changed and merged into exigencies which distinctly
characterize the present age of the world of mankind. That which was applicable to human needs
during the early history of the race could neither meet nor satisfy the demands
of this day and period of newness and consummation. Humanity has emerged from its former
degrees of limitation and preliminary training. Man must now become imbued with new
virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections
are awaiting and already descending upon him. The gifts and graces of the period of
youth, although timely and sufficient during the adolescence of the world of
mankind, are now incapable of meeting the requirements of its maturity.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace:
Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States
and Canada in 1912 (Wilmette:
Bahá’í Publishing, 2012), pp. 617–618) [26]
“The
heights,” Bahá’u’lláh Himself testifies, “which, through the most gracious favor
of God, mortal man can attain in this Day are as yet unrevealed to his
sight. The world of being hath
never had, nor doth it yet possess, the capacity for such a revelation. The day, however, is approaching when
the potentialities of so great a favor will, by virtue of His behest, be
manifested unto men.”
For the
revelation of so great a favor a period of intense turmoil and wide-spread
suffering would seem to be indispensable.
Resplendent as has been the Age that has witnessed the inception of the
Mission with which Bahá’u’lláh has been entrusted, the interval which must
elapse ere that Age yields its choicest fruit must, it is becoming increasingly
apparent, be overshadowed by such moral and social gloom as can alone prepare
an unrepentant humanity for the prize she is destined to inherit.
Into such a
period we are now steadily and irresistibly moving. Amidst the shadows which are
increasingly gathering about us we can faintly discern the glimmerings of
Bahá’u’lláh’s unearthly sovereignty appearing fitfully on the horizon of
history. To us, the “generation of
the half-light,” living at a time which may be designated as the period of the
incubation of the World Commonwealth envisaged by Bahá’u’lláh, has been
assigned a task whose high privilege we can never sufficiently appreciate, and
the arduousness of which we can as yet but dimly recognize. We may well believe, we who are called
upon to experience the operation of the dark forces destined to unloose a flood
of agonizing afflictions, that the darkest hour that must precede the dawn of
the Golden Age of our Faith has not yet struck. Deep as is the gloom that already
encircles the world, the afflictive ordeals which that world is to suffer are
still in preparation, nor can their blackness be as yet imagined. We stand on the threshold of an age
whose convulsions proclaim alike the death-pangs of the old order and the
birth-pangs of the new. Through the
generating influence of the Faith announced by Bahá’u’lláh this New World Order
may be said to have been conceived.
We can, at the present moment, experience its stirrings in the womb of a
travailing age—an age waiting for the appointed hour at which it can cast its
burden and yield its fairest fruit.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing Trust, 1991),
pp. 168–169) [27]
As we view
the world around us, we are compelled to observe the manifold evidences of that
universal fermentation which, in every continent of the globe and in every
department of human life, be it religious, social, economic or political, is
purging and reshaping humanity in anticipation of the Day when the wholeness of
the human race will have been recognized and its unity established. A twofold process, however, can be
distinguished, each tending, in its own way and with an accelerated momentum,
to bring to a climax the forces that are transforming the face of our
planet. The first is essentially an
integrating process, while the second is fundamentally disruptive. The former, as it steadily evolves,
unfolds a System which may well serve as a pattern for that world polity
towards which a strangely-disordered world is continually advancing; while the
latter, as its disintegrating influence deepens, tends to tear down, with
increasing violence, the antiquated barriers that seek to block humanity’s
progress towards its destined goal. The constructive process stands
associated with the nascent Faith of Bahá’u’lláh, and is the harbinger of the
New World Order that Faith must erelong establish. The destructive forces that characterize
the other should be identified with a civilization that has refused to answer
to the expectation of a new age, and is consequently falling into chaos and
decline.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, p. 170) [28]
The long ages
of infancy and childhood, through which the human race had to pass, have
receded into the background.
Humanity is now experiencing the commotions invariably associated with
the most turbulent stage of its evolution, the stage of adolescence, when the
impetuosity of youth and its vehemence reach their climax, and must gradually
be superseded by the calmness, the wisdom, and the maturity that characterize
the stage of manhood. Then will the
human race reach that stature of ripeness which will enable it to acquire all
the powers and capacities upon which its ultimate development must depend.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, p. 202) [29]
Of the
principles enshrined in these Tablets the most vital of them all is the
principle of the oneness and wholeness of the human race, which may well be
regarded as the hall-mark of Bahá’u’lláh’s Revelation and the pivot of His
teachings…. “We, verily,” He
declares, “have come to unite and weld together all that dwell on earth.” “So potent is the light of unity,” He
further states, “that it can illuminate the whole earth.” … Unity, He states,
is the goal that “excelleth every goal” and an aspiration which is “the monarch
of all aspirations.” “The world,”
He proclaims, “is but one country, and mankind its citizens.” He further affirms that the unification
of mankind, the last stage in the evolution of humanity towards maturity is
inevitable, that “soon will the present day order be rolled up, and a new one
spread out in its stead,” that “the whole earth is now in a state of
pregnancy,” that “the day is approaching when it will have yielded its noblest
fruits, when from it will have sprung forth the loftiest trees, the most
enchanting blossoms, the most heavenly blessings.” He deplores the defectiveness of the
prevailing order, exposes the inadequacy of patriotism as a directing and
controlling force in human society, and regards the “love of mankind” and
service to its interests as the worthiest and most laudable objects of human endeavor.
(Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974, 2019
printing), pp. 343–344) [30]
Inseparable
from the Bahá’í perspective on politics is a particular conception of history,
its course and direction. Humanity,
it is the firm conviction of every follower of Bahá’u’lláh, is approaching
today the crowning stage in a millennia-long process which has brought it from
its collective infancy to the threshold of maturity—a stage that will witness
the unification of the human race.
Not unlike the individual who passes through the unsettled yet promising
period of adolescence, during which latent powers and capacities come to light,
humankind as a whole is in the midst of an unprecedented transition. Behind so much of the turbulence and
commotion of contemporary life are the fits and starts of a humanity struggling
to come of age. Widely accepted
practices and conventions, cherished attitudes and habits, are one by one being
rendered obsolete, as the imperatives of maturity begin to assert themselves.
Bahá’ís are
encouraged to see in the revolutionary changes taking place in every sphere of
life the interaction of two fundamental processes. One is destructive in nature, while the
other is integrative; both serve to carry humanity, each in its own way, along
the path leading towards its full maturity. The operation of the former is
everywhere apparent—in the vicissitudes that have afflicted time-honoured
institutions, in the impotence of leaders at all levels to mend the fractures
appearing in the structure of society, in the dismantling of social norms that
have long held in check unseemly passions, and in the despondency and
indifference exhibited not only by individuals but also by entire societies
that have lost any vital sense of purpose.
Though devastating in their effects, the forces of disintegration tend
to sweep away barriers that block humanity’s progress, opening space for the
process of integration to draw diverse groups together and disclosing new
opportunities for cooperation and collaboration. Bahá’ís, of course, strive to align
themselves, individually and collectively, with forces associated with the
process of integration, which, they are confident, will continue to gain in strength,
no matter how bleak the immediate horizons. Human affairs will be utterly
reorganized, and an era of universal peace inaugurated….
… Animating
the Bahá’í effort to discover the nature of a new set of relationships among
these three protagonists [the individual, the institutions, and the community]
is a vision of a future society that derives inspiration from the analogy drawn
by Bahá’u’lláh, in a Tablet penned nearly a century and a half ago, which
compares the world to the human body.
Cooperation is the principle that governs the functioning of that
system. Just as the appearance of
the rational soul in this realm of existence is made possible through the
complex association of countless cells, whose organization in tissues and
organs allows for the realization of distinctive capacities, so can
civilization be seen as the outcome of a set of interactions among closely
integrated, diverse components which have transcended the narrow purpose of
tending to their own existence. And
just as the viability of every cell and every organ is contingent upon the
health of the body as a whole, so should the prosperity of every individual,
every family, every people be sought in the well-being of the entire human race.
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [31]
Oneness and Justice
… The light
of men is Justice. Quench it not
with the contrary winds of oppression and tyranny. The purpose of justice is the appearance
of unity among men….
… Shut your
eyes to estrangement, then fix your gaze upon unity. Cleave tenaciously unto that which will
lead to the well-being and tranquillity of all mankind. This span of earth is but one homeland
and one habitation. It behoveth you
to abandon vainglory which causeth alienation and to set your hearts on
whatever will ensure harmony.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 66–68) [32]
The Great Being saith: O
well-beloved ones! The tabernacle
of unity hath been raised; regard ye not one another as strangers. Ye are the fruits of one tree, and the
leaves of one branch. We cherish
the hope that the light of justice may shine upon the world and sanctify it
from tyranny. If the rulers and
kings of the earth, the symbols of the power of God, exalted be His glory,
arise and resolve to dedicate themselves to whatever will promote the highest
interests of the whole of humanity, the reign of justice will assuredly be
established amongst the children of men, and the effulgence of its light will
envelop the whole earth….
… There is no
force on earth that can equal in its conquering power the force of justice and
wisdom. I, verily, affirm that
there is not, and hath never been, a host more mighty than that of justice and
wisdom…. There can be no doubt
whatever that if the daystar of justice, which the clouds of tyranny have
obscured, were to shed its light upon men, the face of the earth would be
completely transformed.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 164–165) [33]
We entreat God to deliver the light of equity and the sun of justice from
the thick clouds of waywardness, and cause them to shine forth upon men. No light can compare with the light of justice. The establishment of order in the world
and the tranquillity of the nations depend upon it.
(Bahá’u’lláh, Epistle
to the Son of the Wolf (Wilmette:
Bahá’í Publishing Trust, 1988), pp. 28–29) [34]
The second
attribute of perfection is justice and impartiality. This means to have no regard for one’s
own personal benefits and selfish advantages, and to carry out the laws of God
without the slightest concern for anything else. It means to see one’s self as only one
of the servants of God, the All-Possessing, and except for aspiring to
spiritual distinction, never attempting to be singled out from the others. It means to consider the welfare of the
community as one’s own. It means,
in brief, to regard humanity as a single individual, and one’s own self as a
member of that corporeal form, and to know of a certainty that if pain or
injury afflicts any member of that body, it must inevitably result in suffering
for all the rest.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, pp. 45–46) [35]
O ye beloved
of God! Know ye, verily, that the
happiness of mankind lieth in the unity and the harmony of the human race, and
that spiritual and material developments are conditioned upon love and amity
among all men.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá (Wilmette: Bahá’í Publishing Trust, 1997, 2009
printing), par. 225.10) [36]
O well-wisher
of the world of humanity! Praised
be God that thine intention was good, that thou didst acquire knowledge and
learning, and that thy wish is to engage in service to the peoples of the
world. I beseech God that thou
mayest succeed in this purpose and mayest manifest that which lieth concealed
within thy heart. In the world of
creation, good intentions are of two kinds. One kind is particular and aimed at specific
people; this is limited and its scope is extremely narrow. The other kind is directed towards all
created things; it is all-pervading and extensive in range. Whatsoever is undertaken for the sake of
the universal good is of God.
Therefore, undertakings that relate somewhat to the general good may be
accomplished among civilized nations, but the only thing that is directed
wholly towards the general good is the Word of God and Divine wisdom. This is the power which can effect a
fundamental change and transformation in the world of being. This force is creative; it is generative
and revitalizing and bringeth forth a new creation. Exert thine utmost endeavour, therefore,
in pursuing that which will be the cause of progress of the world of humanity
and will lead to perpetual exaltation and eternal life. Upon thee be greetings and praise.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [37]
Let there be
no mistake. The principle of the
Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh
revolve—is no mere outburst of ignorant emotionalism or an expression of vague
and pious hope.… Its message is
applicable not only to the individual, but concerns itself primarily with the
nature of those essential relationships that must bind all the states and
nations as members of one human family.
It does not constitute merely the enunciation of an ideal, but stands
inseparably associated with an institution adequate to embody its truth,
demonstrate its validity, and perpetuate its influence. It implies an organic change in the
structure of present-day society, a change such as the world has not yet
experienced. It constitutes a
challenge, at once bold and universal, to outworn shibboleths of national
creeds—creeds that have had their day and which must, in the ordinary course of
events as shaped and controlled by Providence, give way to a new gospel,
fundamentally different from, and infinitely superior to, what the world has
already conceived. It calls for no
less than the reconstruction and the demilitarization of the whole civilized
world—a world organically unified in all the essential aspects of its life, its
political machinery, its spiritual aspiration, its trade and finance, its
script and language, and yet infinite in the diversity of the national
characteristics of its federated units.
(Shoghi
Effendi, from a letter dated 28 November 1931, in The World Order of
Bahá’u’lláh, pp. 42–43) [38]
Their Faith they conceive to be essentially non-political, supra-national
in character, rigidly non-partisan, and entirely dissociated from nationalistic
ambitions, pursuits, and purposes.
Such a Faith knows no division of class or of party. It subordinates, without hesitation or
equivocation, every particularistic interest, be it personal, regional, or
national, to the paramount interests of humanity, firmly convinced that in a
world of inter-dependent peoples and nations the advantage of the part is best
to be reached by the advantage of the whole, and that no abiding benefit can be
conferred upon the component parts if the general interests of the entity
itself are ignored or neglected.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, p. 198) [39]
Unification
of the whole of mankind is the hall-mark of the stage which human society is
now approaching. Unity of family,
of tribe, of city-state, and nation have been successively attempted and fully
established. World unity is the
goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state
sovereignty is moving towards a climax.
A world, growing to maturity, must abandon this fetish, recognize the
oneness and wholeness of human relationships, and establish once for all the
machinery that can best incarnate this fundamental principle of its life.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, p. 202) [40]
Unbridled
nationalism, as distinguished from a sane and legitimate patriotism, must give
way to a wider loyalty, to the love of humanity as a whole. Bahá’u’lláh’s statement is: “The earth is but one country, and
mankind its citizens.” The concept
of world citizenship is a direct result of the contraction of the world into a
single neighbourhood through scientific advances and of the indisputable
interdependence of nations. Love of
all the world’s peoples does not exclude love of one’s country. The advantage of the part in a world
society is best served by promoting the advantage of the whole.
(The Universal
House of Justice, from a message dated October 1985 to the Peoples of the World) [41]
… not only
are humanity’s talents and capacities shared by all its members, but its
problems and afflictions likewise ultimately affect all. Whether in sickness or health, the human
family constitutes a single species, and the condition of any part of it cannot
be intelligently considered in isolation from this systemic oneness. As the present state of the world
illustrates all too clearly, attempts by the leadership of society to proceed
otherwise is merely to exacerbate the problems.
(From a letter
dated 27 November 2001 written on behalf of the Universal House of Justice
to an individual believer) [42]
Penetrating,
indeed, is Shoghi Effendi’s depiction of the process of
disintegration accelerating in the world. Equally striking is the accuracy with
which he analysed the forces associated with the process of integration. He spoke of a “gradual
diffusion of the spirit of world solidarity which is spontaneously arising out
of the welter of a disorganized society” as an
indirect manifestation of Bahá’u’lláh’s
conception of the principle of the oneness of humankind. This spirit of solidarity has continued
to spread over the decades, and today its effect is apparent in a range of
developments, from the rejection of deeply ingrained racial prejudices to the
dawning consciousness of world citizenship, from heightened environmental
awareness to collaborative efforts in the promotion of public health, from the
concern for human rights to the systematic pursuit of universal education, from
the establishment of interfaith activities to the efflorescence of hundreds of
thousands of local, national and international organizations engaged in some
form of social action.
(The Universal
House of Justice, Riḍván 2006 message to the Bahá’ís of the World) [43]
The organized
endeavors of the Bahá’í community in these areas are reinforced by the diverse
initiatives of individual believers working in various fields—as volunteers,
professionals, and experts—to contribute to social change. The distinctive nature of their approach
is to avoid conflict and the contest for power while striving to unite people
in the search for underlying moral and spiritual principles and for practical
measures that can lead to the just resolution of the problems afflicting
society. Bahá’ís perceive humanity
as a single body. All are
inseparably bound to one another. A
social order structured to meet the needs of one group at the expense of
another results in injustice and oppression. Instead, the best interest of each
component part is achieved by considering its needs in the context of the
well-being of the whole.
(From a letter
dated 23 December 2008 written on behalf of the Universal House of Justice
to an individual believer) [44]
As you know from your study of the Bahá’í writings,
the principle that is to infuse all facets of organized life on the planet is
the oneness of humankind, the hallmark of the age of maturity. That humanity constitutes a single
people is a truth that, once viewed with scepticism, claims widespread
acceptance today. The rejection of
deeply ingrained prejudices and a growing sense of world citizenship are among
the signs of this heightened awareness.
Yet, however promising the rise in collective consciousness may be, it
should be seen as only the first step of a process that will take decades—nay,
centuries—to unfold. For the
principle of the oneness of humankind, as proclaimed by Bahá’u’lláh, asks not
merely for cooperation among people and nations. It calls for a complete
reconceptualization of the relationships that sustain society. The deepening environmental crisis,
driven by a system that condones the pillage of natural resources to satisfy an
insatiable thirst for more, suggests how entirely inadequate is the present
conception of humanity’s relationship with nature; the deterioration of the
home environment, with the accompanying rise in the systematic exploitation of
women and children worldwide, makes clear how pervasive are the misbegotten
notions that define relations within the family unit; the persistence of
despotism, on the one hand, and the increasing disregard for authority, on the
other, reveal how unsatisfactory to a maturing humanity is the current
relationship between the individual and the institutions of society; the
concentration of material wealth in the hands of a minority of the world’s
population gives an indication of how fundamentally ill-conceived are
relationships among the many sectors of what is now an emerging global
community. The principle of the
oneness of humankind implies, then, an organic change in the very structure of
society.
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [45]
… though
world unity is possible—nay, inevitable—it ultimately cannot be achieved
without unreserved acceptance of the oneness of humankind, described by the
Guardian as “the pivot round which all the teachings of Bahá’u’lláh
revolve”. With what insight and
eloquence did he expound upon the far-reaching implications of this cardinal
principle! Plainly he saw, amidst
the turbulence of world affairs, how the reality that humanity is one people
must be the starting point for a new order. The vast array of relations among
nations—and within them—all need to be re-envisaged in this light.
The
realization of such a vision will require, sooner or later, an historic feat of
statesmanship from the leaders of the world. Alas, the will to attempt this feat is
still wanting. Humanity is gripped
by a crisis of identity, as various peoples and groups struggle to define
themselves, their place in the world, and how they should act. Without a vision of shared identity and
common purpose, they fall into competing ideologies and power struggles. Seemingly countless permutations of “us”
and “them” define group identities ever more narrowly and in contrast to one
another. Over time, this splintering
into divergent interest groups has weakened the cohesion of society
itself. Rival conceptions about the
primacy of a particular people are peddled to the exclusion of the truth that
humanity is on a common journey in which all are protagonists. Consider how radically different such a
fragmented conception of human identity is from the one that follows from a
recognition of the oneness of humanity.
In this perspective, the diversity that characterizes the human family,
far from contradicting its oneness, endows it with richness. Unity, in its Bahá’í expression,
contains the essential concept of diversity, distinguishing it from
uniformity. It is through love for
all people, and by subordinating lesser loyalties to the best interests of
humankind, that the unity of the world can be realized and the infinite
expressions of human diversity find their highest fulfilment.
(The Universal
House of Justice, from a message dated 18 January 2019 to the Bahá’ís of
the World) [46]
The Role of Knowledge
Knowledge is
one of the wondrous gifts of God.
It is incumbent upon everyone to acquire it. Such arts and material means as are now
manifest have been achieved by virtue of His knowledge and wisdom which have
been revealed in Epistles and Tablets through His Most Exalted Pen—a Pen out of
whose treasury pearls of wisdom and utterance and the arts and crafts of the
world are brought to light.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 39) [47]
Knowledge is as wings to man’s life, and a ladder for his ascent. Its acquisition is incumbent upon
everyone. The knowledge of such
sciences, however, should be acquired as can profit the peoples of the earth,
and not those which begin with words and end with words…. In truth,
knowledge is a veritable treasure for man, and a source of glory, of
bounty, of joy, of exaltation, of cheer and gladness unto him.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 51–52) [48]
The Great
Being saith: 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, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 169) [49]
In this day the choicest fruit of the tree of knowledge is that which
serveth the welfare of humanity and safeguardeth its interests.
(Bahá’u’lláh, The
Tabernacle of Unity, par. 1.16) [50]
Strain every
nerve to acquire both inner and outer perfections, for the fruit of the human
tree hath ever been and will ever be perfections both within and without. It is not desirable that a man be left
without knowledge or skills, for he is then but a barren tree. Then, so much as capacity and capability
allow, ye needs must deck the tree of being with fruits such as knowledge,
wisdom, spiritual perception and eloquent speech.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [51]
… every branch of learning, conjoined with the love of God, is approved
and worthy of praise; but bereft of His love, learning is barren—indeed, it
bringeth on madness. Every kind of
knowledge, every science, is as a tree:
if the fruit of it be the love of God, then is it a blessed tree, but if
not, that tree is but dried-up wood, and shall only feed the fire.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 154.3) [52]
Make every
effort to acquire the advanced knowledge of the day, and strain every nerve to
carry forward the divine civilization.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [53]
Good behaviour and high moral character must come first, for unless the
character be trained, acquiring knowledge will only prove injurious. Knowledge is praiseworthy when it is
coupled with ethical conduct and virtuous character; otherwise it is a deadly
poison, a frightful danger. A
physician of evil character, and who betrayeth his trust, can bring on death,
and become the source of numerous infirmities and diseases.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [54]
The harder they strive to widen the scope of their knowledge, the better
and more gratifying will be the result.
Let the loved ones of God, whether young or old, whether male or female,
each according to his capabilities, bestir themselves and spare no efforts to
acquire the various current branches of knowledge, both spiritual and secular,
and of the arts. Whensoever they
gather in their meetings let their conversation be confined to learned subjects
and to information on the knowledge of the day.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Arabic) [55]
It is clear that learning is the greatest bestowal
of God; that knowledge and the acquirement thereof is a blessing from
Heaven. Thus is it incumbent upon
the friends of God to exert such an effort and strive with such eagerness to
promote divine knowledge, culture and the sciences, that erelong those who are
schoolchildren today will become the most erudite of all the fraternity of the
wise. This is a service rendered
unto God Himself, and it is one of His inescapable commandments.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [56]
… the religion of God is the promoter of truth, the establisher of
science and learning, the supporter of knowledge, the civilizer of the human
race, the discoverer of the secrets of existence, and the enlightener of the
horizons of the world. How then
could it oppose knowledge? God
forbid! On the contrary, in the
sight of God knowledge is the greatest human virtue and the noblest human
perfection. To oppose knowledge is
pure ignorance, and he who abhors knowledge and learning is not a human being
but a mindless animal. For
knowledge is light, life, felicity, perfection, and beauty, and causes the soul
to draw nigh to the divine threshold.
It is the honour and glory of the human realm and the greatest of God’s
bounties. Knowledge is identical to
guidance, and ignorance is the essence of error.
Happy are
those who spend their days in the pursuit of knowledge, in the discovery of the
secrets of the universe, and in the meticulous investigation of truth!
(‘Abdu’l-Bahá, Some
Answered Questions (Haifa:
Bahá’í World Centre, 2014), pp. 154–155) [57]
All the sciences, branches of learning, arts, inventions, institutions,
undertakings, and discoveries have resulted from the comprehension of the
rational soul. These were once
impenetrable secrets, hidden mysteries, and unknown realities, and the rational
soul gradually discovered them and brought them out of the invisible plane into
the realm of the visible. This is
the greatest power of comprehension in the world of nature, and the uttermost
limit of its flight is to comprehend the realities, signs, and properties of
contingent things.
(‘Abdu’l-Bahá, Some
Answered Questions, pp. 250–251) [58]
Science is the first emanation from God toward
man. All created beings embody the
potentiality of material perfection, but the power of intellectual
investigation and scientific acquisition is a higher virtue specialized to man
alone. Other beings and organisms
are deprived of this potentiality and attainment. God has created or deposited this love
of reality in man. The development
and progress of a nation is according to the measure and degree of that
nation’s scientific attainments.
Through this means its greatness is continually increased, and day by
day the welfare and prosperity of its people are assured.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 67) [59]
All the
heavenly Books, divine Prophets, sages and philosophers agree that warfare is
destructive to human development, and peace constructive. They agree that war and strife strike at
the foundations of humanity.
Therefore, a power is needed to prevent war and to proclaim and
establish the oneness of humanity.
But knowledge
of the need of this power is not sufficient. Realizing that wealth is desirable is
not becoming wealthy. The admission
that scientific attainment is praiseworthy does not confer scientific
knowledge. Acknowledgment of the
excellence of honor does not make a man honorable. Knowledge of human conditions and the
needed remedy for them is not the cause of their betterment. To admit that health is good does not
constitute health. A skilled
physician is needed to remedy existing human conditions. As a physician is required to have
complete knowledge of pathology, diagnosis, therapeutics and treatment, so this
World Physician must be wise, skillful and capable before health will
result. His mere knowledge is not
health; it must be applied and the remedy carried out.
The
attainment of any object is conditioned upon knowledge, volition and
action. Unless these three conditions
are forthcoming, there is no execution or accomplishment.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 217–218) [60]
Acceptance of
the teachings of Bahá’u’lláh carries with it the commitment to strive for
individual spiritual maturity and to participate in collective efforts to build
a thriving society and contribute to the common weal. Science and religion are the two
inseparable, reciprocal systems of knowledge impelling the advancement of
civilization. In the words of ‘Abdu’l-Bahá,
“The progress of the world of humanity dependeth upon knowledge, and its
decline is due to ignorance. When
the human race gaineth in knowledge it becometh heavenly, and when it acquireth
learning it taketh on lordly attributes.”
To seek to acquire knowledge and learning and to study useful sciences
and crafts are among the fundamental beliefs of the followers of
Bahá’u’lláh. Therefore, the
long-term solution you have chosen as a means of counteracting the difficulties
imposed upon you in the path of higher education is to engage in constructive
collaboration with other proponents of peace and reconciliation to build a
progressive and orderly society committed to the promotion of knowledge and
social justice.
(The Universal
House of Justice, from a message dated 17 June 2011 to the Believers in
the Cradle of the Faith) [61]
One of the
critical aspects of a conceptual framework that will require careful attention
in the years ahead is the generation and application of knowledge…. At the heart of most disciplines of
human knowledge is a degree of consensus about methodology—an understanding of
methods and how to use them appropriately to systematically investigate reality
to achieve reliable results and sound conclusions. Bahá’ís who are involved in various
disciplines—economics, education, history, social science, philosophy, and many
others—are obviously conversant and fully engaged with the methods employed in
their fields. It is they who have
the responsibility to earnestly strive to reflect on the implications that the
truths found in the Revelation may hold for their work. The principle of the harmony of science
and religion, faithfully upheld, will ensure that religious belief does not
succumb to superstition and that scientific findings are not appropriated by
materialism.
(From a letter
dated 24 July 2013 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [62]
Fundamentally,
a great share of the Bahá’í community’s efforts has been directed at addressing
the root cause of religious prejudice—ignorance. “The perpetuation of ignorance”, the
House of Justice has stated, “is a most grievous form of oppression; it
reinforces the many walls of prejudice that stand as barriers to the
realization of the oneness of humankind….
Access to knowledge is the right of every human being, and participation
in its generation, application and diffusion a responsibility that all must shoulder
in the great enterprise of building a prosperous world civilization—each
individual according to his or her talents and abilities.” This orientation has particularly
manifested itself in the Bahá’í community’s focus on education, which has been
a central concern since the inception of the Faith; in its efforts to foster in
individuals a growing consciousness and capacity to recognize prejudice and to
counter it; in its practice of using consultative processes in all its affairs;
and in its commitment to and upholding of the dual knowledge systems of science
and religion as being necessary for the advancement of civilization. Moreover, the development of the life of
the mind and independent investigation of reality, which are highly prized in
the Bahá’í writings, serve to equip individuals to distinguish truth from
falsehood, which is so essential if prejudices, superstitious beliefs, and
outworn traditions that impede unity are to be eliminated. ‘Abdu’l-Bahá offers the assurance in
this respect that “once every soul inquireth into truth, society will be freed
from the darkness of continually repeating the past.”
(From a letter
dated 27 December 2017 written on behalf of the Universal House of Justice
to an individual believer) [63]
The Nature of Bahá’í Social
and Economic Development
Coherence between the
Material and Spiritual Dimensions of Existence
… whatever is in the heavens and whatever is on the earth is a direct
evidence of the revelation within it of the attributes and names of God,
inasmuch as within every atom are enshrined the signs that bear eloquent
testimony to the revelation of that most great Light.
(Bahá’u’lláh, The
Kitáb-i-Íqán: The Book of Certitude,
p. 71) [64]
Religion is verily the chief instrument for the establishment of order in
the world and of tranquillity amongst its peoples…. The greater the decline of religion, the
more grievous the waywardness of the ungodly. This cannot but lead in the end to chaos
and confusion.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 63–64) [65]
… religion must be in conformity with science and
reason, so that it may influence the hearts of men. The foundation must be solid and must
not consist of imitations.
(‘Abdu’l-Bahá,
First Tablet to The Hague) [66]
… although
material civilization is one of the means for the progress of the world of
mankind, yet until it becomes combined with Divine civilization, the desired
result, which is the felicity of mankind, will not be attained…. Material civilization is like a
lamp-glass. Divine civilization is
the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful,
elegant and beautiful it may be, it is dead. Divine civilization is like the spirit,
and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the
world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind
is lifeless, and without this light the world of mankind is in utter darkness.
(‘Abdu’l-Bahá,
First Tablet to The Hague) [67]
… until
material achievements, physical accomplishments and human virtues are
reinforced by spiritual perfections, luminous qualities and characteristics of
mercy, no fruit or result shall issue therefrom, nor will the happiness of the
world of humanity, which is the ultimate aim, be attained. For although, on the one hand, material
achievements and the development of the physical world produce prosperity,
which exquisitely manifests its intended aims, on the other hand dangers,
severe calamities and violent afflictions are imminent.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 225.5) [68]
We hope that
the beloved of God and the handmaids of the Merciful will, in accordance with
the heavenly Teachings, serve the oneness of the world of humanity, regard
religion as the basis of love and fellowship amongst the people, strive to
harmonize religion and science, become a treasury of riches for the poor and a
shelter and asylum for the fugitive, bring joy and radiance to the destitute,
and aid the needy through the strengthening grace of the All-Merciful.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [69]
Material civilization is like unto the lamp, while spiritual civilization
is the light in that lamp. If the
material and spiritual civilization become united, then we will have the light
and the lamp together, and the outcome will be perfect. For material civilization is like unto a
beautiful body, and spiritual civilization is like unto the spirit of
life. If that wondrous spirit of
life enters this beautiful body, the body will become a channel for the
distribution and development of the perfections of humanity.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 15) [70]
For man two
wings are necessary. One wing is
physical power and material civilization; the other is spiritual power and
divine civilization. With one wing
only, flight is impossible. Two
wings are essential. Therefore, no
matter how much material civilization advances, it cannot attain to perfection
except through the uplift of spiritual civilization.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 16) [71]
No matter how
far the material world advances, it cannot establish the happiness of mankind. Only when material and spiritual
civilization are linked and coordinated will happiness be assured. Then material civilization will not
contribute its energies to the forces of evil in destroying the oneness of
humanity, for in material civilization good and evil advance together and
maintain the same pace. For
example, consider the material progress of man in the last decade. Schools and colleges, hospitals, philanthropic
institutions, scientific academies and temples of philosophy have been founded,
but hand in hand with these evidences of development, the invention and
production of means and weapons for human destruction have correspondingly
increased….
All this is
the outcome of material civilization; therefore, although material advancement
furthers good purposes in life, at the same time it serves evil ends…. If the moral precepts and foundations of
divine civilization become united with the material advancement of man, there
is no doubt that the happiness of the human world will be attained and that
from every direction the glad tidings of peace upon earth will be
announced. Then humankind will
achieve extraordinary progress, the sphere of human intelligence will be
immeasurably enlarged, wonderful inventions will appear, and the spirit of God will
reveal itself; all men will consort in joy and fragrance, and eternal life will
be conferred upon the children of the Kingdom…. Therefore, the material and the divine,
or merciful, civilizations must progress together until the highest aspirations
and desires of humanity shall become realized.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 151–152) [72]
Scientific
knowledge is the highest attainment upon the human plane, for science is the
discoverer of realities. It is of two
kinds: material and spiritual. Material science is the investigation of
natural phenomena; divine science is the discovery and realization of spiritual
verities. The world of humanity
must acquire both. A bird has two
wings; it cannot fly with one.
Material and spiritual science are the two wings of human uplift and
attainment. Both are necessary—one
the natural, the other supernatural; one material, the other divine.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 195–196) [73]
God has endowed man with intelligence and reason whereby he is required
to determine the verity of questions and propositions. If religious beliefs and opinions are
found contrary to the standards of science, they are mere superstitions and
imaginations; for the antithesis of knowledge is ignorance, and the child of
ignorance is superstition.
Unquestionably there must be agreement between true religion and
science. If a question be found
contrary to reason, faith and belief in it are impossible, and there is no
outcome but wavering and vacillation.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 251–252) [74]
No matter how
much the world of humanity advances in material civilization, it is
nevertheless in need of the spiritual development mentioned in the Gospel. The virtues of the material world are
limited, whereas divine virtues are unlimited. Inasmuch as material virtues are
limited, man’s need of the perfections of the divine world is unlimited.
Throughout
human history we find that although the very apex of human virtues has been
reached at various times, yet they were limited, whereas divine attainments
have ever been unbounded and infinite.
The limited is ever in need of the unlimited. The material must be correlated with the
spiritual. The material may be
likened to the body, but divine virtues are the breathings of the Holy Spirit
itself. The body without spirit is
not capable of real accomplishment.
Although it may be in the utmost condition of beauty and excellence, it
is, nevertheless, in need of the spirit.
The chimney of the lamp, no matter how polished and perfect it be, is in
need of the light. Without the
light, the lamp or candle is not illuminating. Without the spirit, the body is not
productive.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 287) [75]
This last world war together with the treaty of peace and its
consequences have taught humanity that unless national, religious and political
prejudices be abolished, unless universal brotherhood be established, unless
spiritual civilization be given an equal footing with material civilization and
thereby change the standard of individual, national and international morality,
the world is doomed to failure and society to utter destruction.
(From a letter
written circa 1924 on behalf of Shoghi Effendi to an individual believer) [76]
The present
social and economic problems that are facing the British people are surely
occupying their whole attention, but they should also operate as a reminder and
draw them closer to spiritual matters.
The people have to be made conscious of the fact that without a complete
change in our outlook and a total reform of the guiding principles of our life,
such as the Cause advocates, our social and economic problems cannot be solved
nor our conditions ameliorated.
(From a letter
dated 7 November 1931 written on behalf of Shoghi Effendi to an individual
believer) [77]
It is not merely material well-being that people need. What they desperately need is to know
how to live their lives—they need to know who they are, to what purpose they
exist, and how they should act towards one another; and, once they know the
answers to these questions they need to be helped to gradually apply these
answers to everyday behaviour. It
is to the solution of this basic problem of mankind that the greater part of
all our energy and resources should be directed….
… we know
that the working of the material world is merely a reflection of spiritual
conditions and until the spiritual conditions can be changed there can be no
lasting change for the better in material affairs.
(The Universal
House of Justice, from a message dated 19 November 1974 to a National
Spiritual Assembly) [78]
With regard
to the harmony of science and religion, the Writings of the Central Figures and
the commentaries of the Guardian make abundantly clear that the task of
humanity, including the Bahá’í community that serves as the “leaven” within it,
is to create a global civilization which embodies both the spiritual and
material dimensions of existence.
The nature and scope of such a civilization are still beyond anything
the present generation can conceive.
The prosecution of this vast enterprise will depend on a progressive
interaction between the truths and principles of religion and the discoveries
and insights of scientific inquiry.
This entails living with ambiguities as a natural and inescapable
feature of the process of exploring reality. It also requires us not to limit science
to any particular school of thought or methodological approach postulated in
the course of its development. The
challenge facing Bahá’í thinkers is to provide responsible leadership in this
endeavour, since it is they who have both the priceless insights of the
Revelation and the advantages conferred by scientific investigation.
(From a letter
dated 19 May 1995 written on behalf of the Universal House of Justice to
an individual believer) [79]
… religion
and science are the two indispensable knowledge systems through which the
potentialities of consciousness develop.
Far from being in conflict with one another, these fundamental modes of
the mind’s exploration of reality are mutually dependent and have been most
productive in those rare but happy periods of history when their complementary
nature has been recognized and they have been able to work together. The insights and skills generated by
scientific advance will have always to look to the guidance of spiritual and
moral commitment to ensure their appropriate application; religious
convictions, no matter how cherished they may be, must submit, willingly and
gratefully, to impartial testing by scientific methods.
(The Universal
House of Justice, from a message dated April 2002 to the
World’s Religious Leaders) [80]
… science and
religion are two complementary systems of knowledge and practice by which human
beings come to understand the world around them and through which civilization
advances; … religion without science soon degenerates into superstition and
fanaticism, while science without religion becomes the tool of crude
materialism; … true prosperity, the fruit of a dynamic coherence between the
material and spiritual requirements of life, will recede further and further
out of reach as long as consumerism continues to act as opium to the human
soul….
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [81]
As the place
from which spiritual forces are to radiate, the Mashriqu’l-Adhkár
is the focal point for dependencies to be raised up for the well-being of
humanity and is the expression of a common will and eagerness to serve. These dependencies—centres of education
and scientific learning as well as cultural and humanitarian endeavour—embody
the ideals of social and spiritual progress to be achieved through the
application of knowledge, and demonstrate how, when religion and science are in
harmony, they elevate the station of the human being and lead to the
flourishing of civilization. As
your lives amply demonstrate, worship, though essential to the inner life of
the human being and vital to spiritual development, must also lead to deeds
that give outward expression to that inner transformation. This concept of worship—inseparable from
service—is promulgated by the Mashriqu’l-Adhkár.
(The Universal
House of Justice, from a message dated 18 December 2014 to the Bahá’ís in
Iran) [82]
Capacity Building,
Participation, and Organic Growth
We must now
highly resolve to arise and lay hold of all those instrumentalities that
promote the peace and well-being and happiness, the knowledge, culture and
industry, the dignity, value and station, of the entire human race. Thus, through the restoring waters of
pure intention and unselfish effort, the earth of human potentialities will
blossom with its own latent excellence and flower into praiseworthy qualities,
and bear and flourish until it comes to rival that rosegarden of knowledge
which belonged to our forefathers.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 5) [83]
The world of
politics is like the world of man; he is seed at first, and then passes by
degrees to the condition of embryo and foetus, acquiring a bone structure,
being clothed with flesh, taking on his own special form, until at last he
reaches the plane where he can befittingly fulfill the words: “the most excellent of Makers.” Just as this is a requirement of creation
and is based on the universal Wisdom, the political world in the same way
cannot instantaneously evolve from the nadir of defectiveness to the zenith of
rightness and perfection. Rather,
qualified individuals must strive by day and by night, using all those means
which will conduce to progress, until the government and the people develop
along every line from day to day and even from moment to moment.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, pp. 124–125) [84]
In all the
prophetic Dispensations, philanthropic affairs were confined to their
respective peoples only—with the exception of small matters, such as charity,
which it was permissible to extend to others. But in this wonderful Dispensation,
philanthropic undertakings are for all humanity, without any exception, because
this is the manifestation of the mercifulness of God.
(‘Abdu’l-Bahá,
from a talk—translated from the Persian) [85]
It is even as the seed: The
tree exists within it but is hidden and concealed; when the seed grows and
develops, the tree appears in its fullness. In like manner, the growth and
development of all beings proceeds by gradual degrees. This is the universal and divinely
ordained law and the natural order.
The seed does not suddenly become the tree; the embryo does not at once
become the man; the mineral substance does not in a moment become the
stone: No, all these grow and
develop gradually until they attain the limit of perfection.
(‘Abdu’l-Bahá, Some
Answered Questions, p. 229) [86]
In a living organism the full measure of its development is not known or
realized at the time of its inception or birth. Development and progression imply
gradual stages or degrees. For
example, spiritual advancement may be likened to the light of the early dawn. Although this dawn light is dim and
pale, a wise man who views the march of the sunrise at its very beginning can
foretell the ascendancy of the sun in its full glory and effulgence. He knows for a certainty that it is the
beginning of its manifestation and that later it will assume great power and
potency. Again, for example, if he
takes a seed and observes that it is sprouting, he will know assuredly that it
will ultimately become a tree.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 181–182) [87]
The realities
of things have been revealed in this radiant century, and that which is true
must come to the surface. Among
these realities is the principle of the equality of man and woman—equal rights
and prerogatives in all things appertaining to humanity…. Woman must especially devote her
energies and abilities toward the industrial and agricultural sciences, seeking
to assist mankind in that which is most needful. By this means she will demonstrate
capability and ensure recognition of equality in the social and economic
equation.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 395) [88]
Another
essential requirement is the expediting of the tasks of transcribing,
collecting and despatching the Sacred Writings to the Holy Land, and recording
the general history of the Cause of God.
The Western believers in the far-flung reaches of the free world, who
have set about prosecuting important plans, are anxious and expectant that
these two tasks be speedily completed and the necessary preparations for their
forthcoming projects be made without delay, thus enabling them to give concrete
expression to their hopes and plans for the future, and to impart a great
momentum to the spread of the Holy Cause.
The same
applies to the participation of the friends in charitable, scientific, and
literary associations. The friends
must, with wisdom and moderation, after careful consultation, and according to
their capacity and means, assist any association that sincerely aims to
contribute to the common weal and to the best interests of the world of
humanity. They should participate
to the extent possible, but must refrain from the least involvement in
politics, whether in their deeds, hearts, or words, and must shun and avoid any
association with malevolent and contending parties.
(Shoghi Effendi,
from a letter dated September 1926 written to the Bahá’ís of the East—translated
from the Persian) [89]
We cannot
segregate the human heart from the environment outside us and say that once one
of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment
and is itself also deeply affected by it.
The one acts upon the other and every abiding change in the life of man
is the result of these mutual reactions.
(From a letter
dated 17 February 1933 written on behalf of Shoghi Effendi to an
individual believer) [90]
“Regard the
world as the human body,” wrote Bahá’u’lláh to Queen Victoria…. 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 has “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….
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.
(The Universal
House of Justice, from a message dated September 1964 to the Bahá’ís of the
World) [91]
As you can see, all these developments relate
directly to the teaching work inasmuch as the Bahá’í communities must reach a
certain size before they can begin to implement many of them. How, for example, can a Bahá’í community
demonstrate effectively the abolition of prejudices which divide the
inhabitants of a country until it has a cross-section of those inhabitants
within its ranks? A seed is the
vital origin of a tree and of a tremendous importance for that reason, but it
cannot produce fruit until it has grown into a tree and flowered and
fruited. So a Bahá’í community of
nine believers is a vital step, since it can bring into being for that locality
the divine institution of the Local Spiritual Assembly, but it is still only a
seed, and
needs to grow in size and in the diversity of its members before it can
produce really convincing fruit for its fellow-citizens.
(From a letter
dated 3 January 1982 written on behalf of the Universal House of Justice
to an individual believer) [92]
There are two
principles which the House of Justice feels are fundamental to the generality
of such projects of social and economic development, although, of course, there
will be exceptions. The first is
that they should be built on a substructure of existing, sufficiently strong
local Bahá’í communities. The
second is that the long-term conduct of the project should aim at
self-sufficiency and not be dependent upon continuing financial support from
outside.
The first
principle implies that the projects of social and economic development now to
be undertaken are a natural stage of the growth of the Bahá’í community and are
needed by the community itself, although they will, of course, benefit a much
wider segment of society….
The second principle must take into account that
any project started by the Cause should be designed to grow soundly and
steadily, and not to collapse from attrition. In other words, external assistance and
funds, Bahá’í and non-Bahá’í, may be used for capital acquisitions, to make
surveys, to initiate activities, to bring in expertise, but the aim should be
for each project to be able to continue and to develop on the strength of local
Bahá’í labour, funds and enthusiasm even if all external aid should be cut off.
(From a letter
dated 8 May 1984 written on behalf of the Universal House of Justice to a
National Spiritual Assembly) [93]
The second fundamental principle[2]
which enables us to understand the pattern towards which Bahá’u’lláh wishes
human society to evolve is the principle of organic growth which requires that
detailed developments, and the understanding of detailed developments, become
available only with the passage of time and with the help of the guidance given
by that Central Authority in the Cause to whom all must turn. In this regard one can use the simile of
a tree. If a farmer plants a tree,
he cannot state at that moment what its exact height will be, the number of its
branches or the exact time of its blossoming. He can, however, give a general
impression of its size and pattern of growth and can state with confidence
which fruit it will bear. The same
is true of the evolution of the World Order of Bahá’u’lláh.
(From a letter
dated 27 April 1995 written on behalf of the Universal House of Justice to
an individual believer) [94]
These projects include schools, literacy programmes, moral education
classes, academic training, health plans, special programmes for the
advancement of women and minority groups, agricultural programmes, and special
programmes for the conservation of the environment, etc. Experience has shown that if help is
provided from abroad without the cooperation and involvement of the local
inhabitants, the locals do not consider the project as something that belongs
to them and feel no responsibility toward it, but if they initiate the process
of identifying their needs and take part in the decision-making and execution
processes they will feel responsible for the preservation and continued
operation of the project.
(From a letter
dated 30 July 1996 written on behalf of the Universal House of Justice to
an individual believer) [95]
The worldwide
Bahá’í community, as an organic whole, transcends divisions prevalent in
society today, such as “North” and “South”, “developed” and
“underdeveloped”. Social and
economic development efforts are undertaken by Bahá’ís, irrespective of the
degree of material prosperity achieved by their nations, as they strive to
apply the teachings of Bahá’u’lláh to the gradual process of building a new
civilization. Every follower of
Bahá’u’lláh is a member of this worldwide community and can rightfully offer to
contribute to a specific endeavor in any country. As the friends gain experience in social
and economic development, and as they advance in their studies of various
branches of learning or in their professional fields, individuals arise in
every continent who have expertise in some aspect of development work and who
wish to offer their services to projects at home or abroad. If their energies are not channelled
effectively, and they are not given a realistic picture of Bahá’í development
efforts, these friends will later become frustrated when they realize that the
capacity of Bahá’í projects overseas to utilize their talents and services is
limited.
For this
reason, it is important that conferences, seminars and promotional materials
not reinforce an image of “development projects” as understood by society at
large. Bahá’í efforts in this field
generally take the form of grassroots initiatives carried out by small groups
of believers in the towns and villages where they reside. As these initiatives are nurtured, some
grow into more substantial programs with permanent administrative
structures. Yet very few can be
compared with the kind of complex projects promoted and funded by government
agencies and large nongovernmental organizations.
The effective
use of the talents of individuals with particular expertise also demands
vigilance in ensuring that the initiative of some, usually those with access to
more resources, does not end up suffocating the initiatives of others. The Administrative Order is structured
in a way that fosters initiative and safeguards the right of people to be
meaningfully involved in the development of their own communities. Accordingly the activities of the
friends in each country fall under the guidance of the institutions of the
Faith in that country….
In general, the determining factor in matching
offers of service and assistance to projects should be the capacity of the
projects to receive help and not the amount of resources available. It is quite possible that the talents of
the friends, especially those in … exceed the capacity of the development
projects elsewhere to receive assistance at this stage in the growth of the
Faith. In this connection, the
two-pronged approach you are pursuing seems most appropriate. While striving to help increase the
capacity of projects worldwide, you are at the same time encouraging individual
believers from more materially prosperous countries to become involved in
Bahá’í projects at home. You should
also continue encouraging them to participate in worthy endeavors outside the
Faith in order to influence their professional fields and infuse them with the
teachings of Bahá’u’lláh. They
should be assured that this is, in and of itself, a
tremendous service to the Cause and not feel that they are serving the
Faith only if they dedicate themselves directly to Bahá’í projects.
(The Universal
House of Justice, from a memorandum dated 11 March 1997 to the Office of
Social and Economic Development) [96]
Humanity’s crying need will not be met by a
struggle among competing ambitions or by protest against one or another of the
countless wrongs afflicting a desperate age. It calls, rather, for a fundamental
change of consciousness, for a wholehearted embrace of Bahá’u’lláh’s teaching
that the time has come when each human being on earth must learn to accept
responsibility for the welfare of the entire human family.
(The Universal
House of Justice, from a message dated 24 May 2001 to the Believers
Gathered for the Events Marking the Completion of the Projects on Mount Carmel) [97]
As you know,
the attention of the Bahá’í world has been, and will continue to be for at
least the next fifteen years, focused on advancing the process of entry by
troops. It is expected that, as
this process gathers momentum at the local level, one of the natural
consequences will be the emergence of a vibrant Bahá’í community life
characterized by a desire to apply the teachings of Bahá’u’lláh to the needs of
society. Effective social action
will result, then, as capacity at the grassroots of the community increases and
collective consciousness is raised.
(From a letter
dated 6 September 2006 written on behalf of the Universal House of Justice
to an individual believer) [98]
A greater involvement in the life of society, individually and
collectively, will be an inevitable outcome as the process of growth gathers
momentum in advanced clusters. In
Bahá’í communities with limited resources too much involvement in such efforts
at an early stage may dissipate their energies and detract from the coherence
of activities necessary for growth.
Yet, in areas where the Faith has sufficiently consolidated itself, it
is natural to expect that Bahá’ís would engage in social action, initially by
finding ways to apply the Teachings to the problems afflicting their families,
neighbors and the communities in which they live.
(From a letter
dated 11 September 2008 written on behalf of the Universal House of
Justice to an individual believer) [99]
In its Riḍván
2008 message, the House of Justice observed that, as the work of expansion and
consolidation progresses, Bahá’ís will be drawn further and further into the
life of the society around them.
The nature of this encounter will necessarily be organic, gradual, and
guided by the learning process in which the believers everywhere are already
engaged. Moreover, it is hoped that
the Bahá’í community’s increasing involvement with society will occur naturally
in every cluster around the world.
(From a letter
dated 16 June 2009 written on behalf of the Universal House of Justice to
an individual believer) [100]
… every human being and every group of individuals, irrespective of
whether they are counted among His followers, can take inspiration from His
teachings, benefiting from whatever gems of wisdom and knowledge will aid them
in addressing the challenges they face.
Indeed, the
civilization that beckons humanity will not be attained through the
efforts of the Bahá’í community alone.
Numerous groups and organizations, animated by the spirit of world
solidarity that is an indirect manifestation of Bahá’u’lláh’s conception of the
principle of the oneness of humankind, will contribute to the civilization destined
to emerge out of the welter and chaos of present-day society.
(The Universal
House of Justice, Riḍván 2010 message to the Bahá’ís of the World) [101]
As noted in the Riḍván message, social change is not a project that one
group of people carries out for the benefit of another. The scope and complexity of social
action, the message explains, must be commensurate with the human resources
available in a village or neighbourhood to carry it forward. This implies that efforts best begin on
a modest scale and grow organically as capacity within the population
develops—essentially capacity to apply with increasing effectiveness elements
of Bahá’u’lláh’s Revelation, together with the contents and methods of science,
to social reality. In this light,
the House of Justice has made clear in many of its recent messages that, at the
present stage in the development of the Faith, building capacity to address the
material needs of a local community should not be considered in isolation from
a process already set in motion to address its spiritual needs. This process, of course, gathers
momentum as devotional meetings, children’s classes, junior youth groups and
study circles are established in a region.
It is directed by the institutions and agencies of the Faith and depends
heavily on the exercise of initiative by a growing number of individuals in the
region concerned for the well-being of their communities. It is such individuals—men and women,
young and old—who, thus empowered, begin to make and implement decisions about
their spiritual and material progress, increasing still further their
collective capacity as they do so.
Depending on the circumstances in the region, the endeavours of a
non-profit development organization, operating in keeping with the principles
of the Faith, may well help to facilitate this now more complex process of
empowerment unfolding in the region.
Such an organization, which itself emerges organically and grows in
strength over time, functions under the moral guidance of the institutions in
the country. Those most intimately
involved with the organization by necessity submit themselves to the discipline
needed to ensure that their efforts constantly serve to contribute to the
empowerment of a population, requiring them to work close to the grassroots,
alongside the people themselves; to share in their struggles; and to recognize
that economic benefits will be few.
(From a letter
dated 18 July 2010 written on behalf of the Universal House of Justice to
an individual believer) [102]
A small community, whose members are united by their shared beliefs,
characterized by their high ideals, proficient in managing their affairs and
tending to their needs, and perhaps engaged in several humanitarian projects—a
community such as this, prospering but at a comfortable distance from the
reality experienced by the masses of humanity, can never hope to serve as a
pattern for restructuring the whole of society. That the worldwide Bahá’í community has
managed to avert the dangers of complacency is a source of abiding joy to
us. Indeed, the community has well
in hand its expansion and consolidation.
Yet, to administer the affairs of teeming numbers in villages and cities
around the globe—to raise aloft the standard of Bahá’u’lláh’s World Order for
all to see—is still a distant goal.
Therein,
then, lies the challenge that must be faced by those in the forefront of the
learning process which will continue to advance over the course of the next
Plan. Wherever an intensive
programme of growth is established, let the friends spare no effort to increase
the level of participation. Let
them strain every nerve to ensure that the system which they have so
laboriously erected does not close in on itself but progressively expands to
embrace more and more people…. And
let them not forget the lessons of the past which left no doubt that a
relatively small band of active supporters of the Cause, no matter how
resourceful, no matter how consecrated, cannot attend to the needs of communities
comprising hundreds, much less thousands, of men, women and children.
(The Universal
House of Justice, from a message dated 28 December 2010 to the Conference
of the Continental Boards of Counsellors) [103]
The pattern
of spiritual and social life taking shape in clusters that involves study
circles, children’s classes, junior youth groups, devotional meetings, home
visits, teaching efforts, and reflection meetings, as well as Holy Day
observances, Nineteen Day Feasts, and other gatherings, provides abundant
opportunities for engagement, experience, consultation, and learning that will
lead to change in personal and collective understanding and action. Issues of prejudice of race, class, and
color will inevitably arise as the friends reach out to diverse populations,
especially in the closely knit context of neighborhoods. There, every activity can take a form
most suited to the culture and interests of the population, so that new believers
can be quickened and confirmed in a nurturing and familiar environment, until
they are able to offer their share to the resolution of the challenges faced by
a growing Bahá’í community. For
this is not a process that some carry out on behalf of others who are passive
recipients—the mere extension of a congregation and invitation to
paternalism—but one in which an ever-increasing number of souls recognize and
take responsibility for the transformation of humanity set in motion by
Bahá’u’lláh. In an environment of
love and trust born of common belief, practice, and mission, individuals of
different races will have the intimate connection of heart and mind upon which
mutual understanding and change depend.
As a result of their training and deepening, a growing number of
believers will draw insights from the Writings to sensitively and effectively
address issues of racial prejudice that arise within their personal lives and
families, among community members, and in social settings and the
workplace. As programs of growth
advance and the scope and intensity of activities grow, the friends will be
drawn into participation in conversations and, in time, initiatives for social
action at the grassroots where issues pertaining to freedom from prejudice
naturally emerge, whether directly or indirectly.
(From a letter
dated 10 April 2011 written on behalf of the Universal House of Justice to
an individual believer) [104]
You will no doubt be familiar with the guidance
provided by the Universal House of Justice in its Riḍván 2010 message concerning
“certain fundamental concepts” that pertain to instances of social action
pursued by Bahá’ís, which would include social and economic development
projects. Among these are the
principles that “while social action may involve the provision of goods and services
in some form, its primary concern must be to build capacity within a given
population to participate in creating a better world” and that “social change
is not a project that one group of people carries out for the benefit of
another.” Indeed, such endeavours
are best initiated from within the communities they are intended to benefit,
and great care must be exercised so as to ensure that the resources available
from outside the community do not define the nature of the projects undertaken. In places around the world where the
process of growth is advancing well, the enhanced capabilities fostered within
individuals by the training institute process are naturally giving rise to
sustainable programmes of social action at the grassroots, as it is the members
of a given community who are in the best
position to understand their social reality, assess their needs, and
trace their own path of progress.
For this reason, Bahá’ís are discouraged from designing and implementing
development projects in countries other than their own.
(From a letter
dated 22 October 2012 written on behalf of the Universal House of Justice
to an individual believer) [105]
What should be stated plainly here is that Bahá’ís
do not believe the transformation thus envisioned will come about exclusively
through their own efforts. Nor are
they trying to create a movement that would seek to impose on society their
vision of the future. Every nation
and every group—indeed, every individual—will, to a greater or lesser degree,
contribute to the emergence of the world civilization towards which humanity is
irresistibly moving.
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [106]
At the heart
of such an approach lies the question of capacity building. It has been observed in cluster after
cluster that the capacity to carry out efforts in the area of social action is gradually
raised as growing numbers of individuals are involved in the institute process
and are assisted to dedicate their energies to the spiritual and material transformation
of the regions in which they live.
Generally speaking, Bahá’í social and economic development efforts begin
at the grassroots, start small, and grow organically, commensurate with the
local human and financial resources available to them. In this connection, as noted in the Riḍván
message of 2010, social change should not be conceived of as a project that one
group of people carries out for the benefit of another, nor should it be
reduced to the mere delivery of goods or services. In light of these considerations,
Bahá’ís are discouraged from implementing projects in countries where they do
not reside. Further, for a number
of reasons, considerable caution needs to be exercised in cases where external
funds are made available to a particular endeavor. Experience has shown, for example, that
the right of the local community to trace its own path of progress can be
compromised when those providing resources from outside of the community assume
responsibility for the management and direction of an initiative or exert undue
influence on the nature of projects undertaken. Moreover, organizations which are solely
reliant on external support often struggle to sustain their activities in the
event that outside sources of funding are withdrawn. In order to avoid such challenges, the
Office of Social and Economic Development at the Bahá’í World Centre helps to
coordinate the flow of resources to Bahá’í-inspired development projects,
taking into account both the conditions in the region and the maturity of particular
initiatives.
(From a letter
dated 19 April 2013 written on behalf of the Universal House of Justice to
an individual believer) [107]
… development,
from a Bahá’í perspective, is viewed as a process, the main protagonists of
which are the people themselves.
Emphasis is placed on building the capacity of communities to make and
implement decisions about their spiritual and material progress. This necessitates a process whereby
small-scale endeavors emerge organically from a pattern of community life which
is created as the friends in a given cluster gain experience in applying the
framework for action associated with the Five Year Plan. As the believers engage in the processes
of expansion and consolidation, they acquire through their efforts a sharper
understanding of the challenges faced by the populations they serve and
gradually learn to apply the Teachings of the Faith to the pressing needs of
their communities. Experience
throughout the Bahá’í world has demonstrated that it is generally unproductive
to introduce external agencies, technologies, or funding sources at an early
stage—that is, before capacity to initiate and sustain projects is built at the
grassroots.
(From a letter
dated 30 December 2014 written on behalf of the Universal House of Justice
to an individual believer) [108]
In its early stages, the systematic effort to reach out to a population
and foster its participation in the process of capacity building accelerates
markedly when members of that population are themselves in the vanguard of such
an effort. These individuals will
have special insight into those forces and structures in their societies that
can, in various ways, reinforce the endeavours under way.
(The Universal
House of Justice, from a message dated 29 December 2015 to the Conference
of the Continental Boards of Counsellors) [109]
… Bahá’ís are
engaged in cities and villages across the globe in establishing a pattern of
life in which increasing numbers, irrespective of background, are invited to
take part. This pattern, expressive
of the dynamic coherence between the material and spiritual dimensions of life,
includes classes for the spiritual education of children in which they also
develop a deep appreciation for the fundamental unity of the various world
religions; groups that assist young people to navigate a crucial stage of their
lives and to withstand the corrosive forces that especially target them;
circles of study wherein participants reflect on the spiritual nature of
existence and build capacity for service to the community and society;
gatherings for collective worship that strengthen the devotional character of the
community; and, in time, a growing range of endeavours for social and economic
development. This pattern of
community life is giving rise to vibrant and purposeful new communities wherein
relationships are founded on the oneness of mankind, universal participation,
justice, and freedom from prejudice.
All are welcome. The process
which is unfolding seeks to foster collaboration and build capacity within
every human group—with no regard to class or religious background, with no
concern for ethnicity or race, and irrespective of gender or social status—to
arise and contribute to the advancement of civilization.
(From a letter
dated 27 December 2017 written on behalf of the Universal House of Justice
to an individual believer) [110]
The Emergence of Social Action
He has noted
with keen interest the plan you have conceived for the intensification of
agricultural production with the view of meeting any possible food shortage in
these times of war. While he is
fully aware of the need for putting forth such a plan, and deeply appreciative
as he feels of the noble motives that have prompted you to approach this
problem, he nevertheless thinks that the time is not yet ripe for the
believers, as a body, to undertake social and economic experiments of such
character and scope. Neither the
material resources at their disposal, nor their numerical strength are
sufficient to give them any reasonable hope of embarking successfully upon a
project of this kind.
(From a letter
dated 6 November 1940 written on behalf of Shoghi Effendi to an individual
believer) [111]
Now is not
the time for the friends to seek to establish a Bahá’í village; they have
definite tasks confronting them of the utmost importance and urgency, and on
these they should concentrate their attention. Nor does the Guardian feel it is
necessary for the friends to buy land at this time. In the future, when they have
accomplished the goals set out for them by the beloved Master Himself, they
will be able to develop more community projects, but now such enterprises would
merely dissipate their strength, which should all be directed into the teaching
work.
(From a letter
dated 26 March 1943 written on behalf of Shoghi Effendi to an individual
believer) [112]
The believers must not take their eyes off their own immediate tasks of
patiently consolidating their administrative institutions, building up new
Assemblies … and labouring to perfect the Bahá’í pattern of life, for these are
things that no other group of people in the world can do or will do, and they
alone are able to provide the spiritual foundation and example on which the
larger world schemes must ultimately rest.
At the same time every effort should be made to broadcast the Teachings
at this time, and correlate them to the plight of humanity and the plans for
its future.
(From a letter
dated 29 March 1945 written on behalf of Shoghi Effendi to a National
Spiritual Assembly) [113]
A wider
horizon is opening before us, illumined by a growing and universal
manifestation of the inherent potentialities of the Cause for ordering human
affairs. In this light can be
discerned not only our immediate tasks but, more dimly, new pursuits and
undertakings upon which we must shortly become engaged….
… The powers
released by Bahá’u’lláh match the needs of the times. We may therefore be utterly confident
that the new throb of energy now vibrating throughout the Cause will empower it
to meet the oncoming challenges of assisting, as maturity and resources allow,
the development of the social and economic life of peoples, of collaborating
with the forces leading towards the establishment of order in the world, of
influencing the exploitation and constructive uses of modern technology, and in
all these ways enhancing the prestige and progress of the Faith and uplifting
the conditions of the generality of mankind.
(The Universal
House of Justice, Riḍván 140 (1983) message to the Bahá’ís of the World) [114]
The message
of the House of Justice dated 20 October 1983 has clearly set out the concepts,
defined the objectives and outlined the guiding principles for the selection
and implementation of Bahá’í development projects, programmes or
activities. The vast majority of
Bahá’í projects will be primarily generated at the grass roots, and, initially
as required, will receive help from Bahá’í sources, in terms of finances and
manpower. The projects will, as you
have already surmised, be non-profit making, concerned mainly with activities closely
related to education, health and hygiene, agriculture and simple community
development activities. It is hoped
that all these types of projects will reflect the strength of the spiritual
principles enshrined in the Teachings of Bahá’u’lláh.
It is important
that our undertakings be modest in their scope at the present time. Then, as we gain in confidence and
experience and as our resources increase, our work will encompass expanded
objectives, and the friends will explore new areas of social and economic
activity.
(From a letter
dated 22 December 1983 written on behalf of the Universal House of Justice
to an individual believer) [115]
The
relationship between teaching and social and economic development needs to be
considered both in terms of certain fundamental principles and in the context
of the processes which characterize the growth of the Bahá’í community. You are well aware of the relevant
principles, which include the following:
Bahá’ís should give the teachings of Bahá’u’lláh liberally and
unconditionally to humanity so that people may apply them to pressing social
issues and uplift themselves materially and spiritually; in their dealings with
society at large, the friends should be upright and avoid any trace of
deception; social and economic development projects should not be used as an
inducement to conversion; and funds from non-Bahá’ís should not be utilized for
strictly Bahá’í purposes. None of
these diminishes the importance of the sacred obligation to teach the Cause. Teaching should remain the dominating
passion of the life of every individual believer, and growth a major concern of
the Bahá’í community.
As the Bahá’í
community has moved from one stage to the next, the range of activities that it
has been able to undertake has increased.
Its growth has been organic in nature and has implied gradual
differentiation in functions. When
the Bahá’í community was small in size, all of its interactions with society at
large easily fitted together under the designation of direct and indirect
teaching. But, over time, new
dimensions of work appeared—involvement in civil society, highly organized
diplomatic work, social action, and so on—each with its own aims, methods and
resources. In a certain sense, it
is possible to refer to all of these activities as teaching, since their
ultimate purpose is the diffusion of the divine fragrances, the offering of
Bahá’u’lláh’s Revelation to humankind, and service to society. But, in practice, it seems more fruitful
to treat them as distinct but complementary lines of action. For example, simply designating certain
social and economic development endeavors indirect teaching may cause confusion
in at least two ways: On the one
hand, it may give the impression that development activities should have as
their primary and immediate objective the recruitment of new believers, which
is, of course, not the case. On the
other, it may suggest to some friends that they are fulfilling their obligation
to teach merely by participating in social action.
Social and
economic development is an important area of activity in and of itself. Its justification should not be sought
in its ability to produce enrollments; it complements teaching and also
contributes to it. Naturally, when
endeavors in the development field are successful, they increase the public’s
interest in the Faith and create new teaching opportunities for the Bahá’í
community, opportunities which the friends should seize upon through their
expansion and consolidation activities.
(The Universal
House of Justice, from a memorandum dated 27 April 1998 to the Office of
Social and Economic Development) [116]
One of the
basic principles governing Bahá’í social and economic development is that the
friends should give the Teachings of Bahá’u’lláh liberally and unconditionally
to humanity so that people everywhere can apply them to pressing social issues
and improve their individual and collective lives, both in material and
spiritual dimensions. Access to the
Word of God should not be conditioned upon acceptance of Bahá’u’lláh as a
Manifestation of God for today.
Moreover, it would not be inappropriate to refrain from explicitly
mentioning the Source of inspiration underlying an educational programme
developed on the basis of His Teachings, when circumstances demand it. In this light, there are a range of
options that the friends can consider when creating educational materials which
draw on the teachings and principles of the Faith.
(From a letter
dated 11 June 2006 written on behalf of the Universal House of Justice to
an individual believer) [117]
It is to be expected that a desire to undertake social action will
accompany the collective change which begins to occur in a village or
neighbourhood as acts of communal worship and home visits are woven together
with activities for the spiritual education of its population to create a rich
pattern of community life. Social
action can, of course, range from the most informal efforts of limited duration
to social and economic development programmes of a high level of complexity and
sophistication promoted by Bahá’í-inspired non-governmental organizations—all
concerned with the application of the teachings to some need identified in such
fields as health, education, agriculture and the environment.
(From a letter
dated 4 January 2009 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [118]
In our Riḍván
2008 message we indicated that, as the friends continued to labour at the level
of the cluster, they would find themselves drawn further and further into the
life of society and would be challenged to extend the process of systematic
learning in which they are engaged to encompass a widening range of human
endeavours. A rich tapestry of
community life begins to emerge in every cluster as acts of communal worship,
interspersed with discussions undertaken in the intimate setting of the home,
are woven together with activities that provide spiritual education to all members
of the population—adults, youth and children. Social consciousness is heightened
naturally as, for example, lively conversations proliferate among parents
regarding the aspirations of their children and service projects spring up at
the initiative of junior youth.
Once human resources in a cluster are in sufficient abundance, and the
pattern of growth firmly established, the community’s engagement with society
can, and indeed must, increase. At
this crucial point in the unfoldment of the Plan, when so many clusters are
nearing such a stage, it seems appropriate that the friends everywhere would
reflect on the nature of the contributions which their growing, vibrant
communities will make to the material and spiritual progress of society. In this respect, it will prove fruitful
to think in terms of two interconnected, mutually reinforcing areas of
activity: involvement in social
action and participation in the prevalent discourses of society….
Most
appropriately conceived in terms of a spectrum, social action can range from
fairly informal efforts of limited duration undertaken by individuals or small
groups of friends to programmes of social and economic development with a high
level of complexity and sophistication implemented by Bahá’í-inspired
organizations. Irrespective of its
scope and scale, all social action seeks to apply the teachings and principles
of the Faith to improve some aspect of the social or economic life of a
population, however modestly. Such
endeavours are distinguished, then, by their stated purpose to promote the
material well-being of the population, in addition to its spiritual
welfare. That the world
civilization now on humanity’s horizon must achieve a dynamic coherence between
the material and spiritual requirements of life is central to the Bahá’í
teachings. Clearly this ideal has
profound implications for the nature of any social action pursued by Bahá’ís,
whatever its scope and range of influence.
Though conditions will vary from country to country, and perhaps from
cluster to cluster, eliciting from the friends a variety of endeavours, there
are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to
social existence. The perpetuation
of ignorance is a most grievous form of oppression; it reinforces the many
walls of prejudice that stand as barriers to the realization of the oneness of
humankind, at once the goal and operating principle of Bahá’u’lláh’s
Revelation. Access to knowledge is
the right of every human being, and participation in its generation,
application and diffusion a responsibility that all must shoulder in the great
enterprise of building a prosperous world civilization—each individual
according to his or her talents and abilities. Justice demands universal
participation. Thus, while social
action may involve the provision of goods and services in some form, its primary
concern must be to build capacity within a given population to participate in
creating a better world. Social
change is not a project that one group of people carries out for the benefit of
another. The scope and complexity
of social action must be commensurate with the human resources available in a
village or neighbourhood to carry it forward. Efforts best begin, then, on a modest
scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course,
as the protagonists of social change learn to apply with increasing
effectiveness elements of Bahá’u’lláh’s Revelation, together with the contents
and methods of science, to their social reality. This reality they must strive to read in
a manner consistent with His teachings—seeing in their fellow human beings gems
of inestimable value and recognizing the effects of the dual process of
integration and disintegration on both hearts and minds, as well as on social
structures….
… Further
involvement in the life of society should not be sought prematurely. It will proceed naturally as the friends
in every cluster persevere in applying the provisions of the Plan through a
process of action, reflection, consultation and study, and learn as a
result. Involvement in the life of
society will flourish as the capacity of the community to promote its own growth
and to maintain its vitality is gradually raised. It will achieve coherence with efforts
to expand and consolidate the community to the extent that it draws on elements
of the conceptual framework which governs the current series of global
Plans. And it will contribute to
the movement of populations towards Bahá’u’lláh’s vision of a prosperous and
peaceful world civilization to the degree that it employs these elements
creatively in new areas of learning.
(The Universal
House of Justice, Riḍván 2010 message to the Bahá’ís of the World) [119]
While expansion and consolidation have steadily
progressed over the past year, other important areas of activity have also
moved forward, often in close parallel.
As a prime example, the advances at the level of culture being witnessed
in some villages and neighbourhoods are due in no small part to what is being
learned from Bahá’í involvement in social action. Our Office of Social and Economic
Development recently prepared a document which distils thirty years of
experience that has accumulated in this field since that Office was established
at the Bahá’í World Centre. Among
the observations it makes is that efforts to engage in social action are lent vital
impetus by the training institute.
This is not simply through the rise in human resources it fosters. The spiritual insights, qualities, and
abilities that are cultivated by the institute process have proven to be as
crucial for participation in social action as they are for contributing to the
process of growth. Further, it is
explained how the Bahá’í community’s distinct spheres of endeavour are governed
by a common, evolving, conceptual framework composed of mutually reinforcing
elements, albeit these assume varied expressions in different domains of
action. The document we have
described was lately shared with National Spiritual Assemblies, and we invite
them, in consultation with the Counsellors, to consider how the concepts it
explores can help to enhance existing efforts of social action pursued under
their auspices and raise consciousness of this significant dimension of Bahá’í endeavour.[3]
This should not be interpreted as a
general call for widespread activity in this area—the emergence of social
action happens naturally, as a growing community gathers strength—but it is
timely that the friends reflect more deeply on the implications of their
exertions for the transformation of society. The surge in learning that is occurring
in this field places increased demands upon the Office of Social and Economic
Development, and steps are being taken to ensure that its functioning evolves
commensurately.
(The Universal
House of Justice, Riḍván 2013 message to the Bahá’ís of the World) [120]
In recent
years it has become evident that in communities where there has been a strong
emphasis on the capacity-building features of the Five Year Plan, the ability
of the friends to engage in social action has increased substantially. Accordingly, you would do well to
encourage the friends to persevere in their efforts to strengthen the training
institute and the activities of the Plan, for therein lies the key to
multiplying your human resources and creating a vibrant, united, and loving
community. As they progress along
this path, they will become increasingly capable of contributing in tangible
ways to the practical resolution of the problems that confront populations at
the grassroots in cities and towns, neighbourhoods and villages.
(From a letter
dated 1 October 2015 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [121]
A natural
outcome of the rise both in resources and in consciousness of the implications
of the Revelation for the life of a population is the stirrings of social
action. Not infrequently,
initiatives of this kind emerge organically out of the junior youth spiritual
empowerment programme or are prompted by consultations about local conditions
that occur at community gatherings.
The forms that such endeavours can assume are diverse and include, for
example, tutorial assistance to children, projects to better the physical
environment, and activities to improve health and prevent disease. Some initiatives become sustained and
gradually grow. In various places
the founding of a community school at the grassroots has arisen from a
heightened concern for the proper education of children and awareness of its
importance, flowing naturally from the study of institute materials. On occasion, the efforts of the friends can
be greatly reinforced through the work of an established Bahá’í-inspired
organization functioning in the vicinity.
However humble an instance of social action might be at the beginning,
it is an indication of a people cultivating within themselves a critical
capacity, one that holds infinite potential and significance for the centuries
ahead: learning how to apply the
Revelation to the manifold dimensions of social existence. All such initiatives also serve to
enrich participation, at an individual and collective level, in prevalent
discourses of the wider community.
As expected, the friends are being drawn further into the life of
society—a development which is inherent in the pattern of action in a cluster
from the very start, but which is now much more pronounced.
(The Universal
House of Justice, from a message dated 29 December 2015 to the Conference
of the Continental Boards of Counsellors) [122]
Generally speaking, Bahá’í development projects begin at the grassroots
and are, in the early stages, sustained by locally available human and
financial resources. If such
projects are introduced prematurely in a cluster, they risk distracting and
dissipating the energies of the friends who should be attending primarily to
advancing the process of expansion and consolidation. In this regard, experience has shown
that community schools, like other efforts of social action, have proven more
sustainable when they emerge in localities with a strong institute process, as
a natural extension of the community-building activities under way. In these localities, conditions for
starting a school are fostered as growing numbers of people participate in the
study of the main sequence of institute courses, which serves to equip more and
more individuals with the qualities, attitudes, and skills required to
contribute to processes of spiritual and material transformation. Further, when efforts to multiply and
strengthen children’s classes and junior youth groups foster a community’s
sense of ownership for the education of younger generations, they lead to an
increase in collective capacity to implement even more complex endeavours.
(From a letter
dated 9 April 2017 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [123]
As the work
of community building intensifies, the friends are using the new capacities
they have developed to improve conditions in the society around them, their
enthusiasm kindled by their study of the divine teachings. Short-term projects have soared in
number, formal programmes have expanded their reach, and there are now more
Bahá’í-inspired development organizations engaged in education, health,
agriculture, and other areas. From
the resulting transformation visible in the individual and collective lives of
peoples may be discerned the unmistakable stirrings of the society-building
power of the Cause of Bahá’u’lláh.
No wonder, then, that it is from such instances of social action—whether
simple or complex, of fixed duration or long sustained—that the Offices of the
Bahá’í International Community are increasingly taking inspiration in their
efforts to participate in the prevalent discourses of society.
(The Universal
House of Justice, Riḍván 2018 message to the Bahá’ís of the World) [124]
During the
ministries of ‘Abdu’l-Bahá and Shoghi Effendi, the first community of
sufficient size that could begin to systematically apply Bahá’u’lláh’s
teachings to unite material and spiritual progress was that of the believers in
the Cradle of the Faith. The steady
flow of guidance from the Holy Land enabled the Bahá’ís of Iran to make
tremendous strides in but one or two generations and to contribute a
distinctive share to the progress of their nation. A network of schools that provided moral
and academic education, including for girls, flourished. Illiteracy was virtually eliminated in
the Bahá’í community. Philanthropic
enterprises were created.
Prejudices among ethnic and religious groups, aflame in the wider
society, were extinguished within the community’s loving embrace. Villages became distinguished for their
cleanliness, order, and progress.
And believers from that land were instrumental in raising in another
land the first Mashriqu’l-Adhkár with its dependencies designed to “afford relief to
the suffering, sustenance to the poor, shelter to the wayfarer, solace to the
bereaved, and education to the ignorant.”
Over time, such efforts were augmented by scattered initiatives of other
Bahá’í communities in various parts of the world. However, as Shoghi Effendi remarked to
one community, the number of believers was as yet too small to effect a notable
change in the wider society, and for more than the first half century of the
Formative Age the believers were encouraged to concentrate their energies on
the propagation of the Faith, since this was work that only Bahá’ís could
do—indeed their primary spiritual obligation—and it would prepare them for the
time when they could address the problems of humanity more directly.
Thirty-five
years ago, circumstances within and outside the community combined to create
new possibilities for greater involvement in the life of society. The Faith had developed to the stage at
which the processes of social and economic development needed to be
incorporated into its regular pursuits, and in October 1983 we called upon the
Bahá’ís of the world to enter this new field of endeavor. The Office of Social and Economic
Development was established at the Bahá’í World Centre to assist us in
promoting and coordinating the activities of the friends worldwide. Bahá’í activities for social and
economic development, at whatever level of complexity, were at that time
counted in the hundreds. Today they
number in the tens of thousands, including hundreds of sustained projects such
as schools and scores of development organizations. The broad range of current activities
spans efforts from villages and neighborhoods to regions and nations,
addressing an array of challenges, including education from preschool to
university, literacy, health, the environment, support for refugees,
advancement of women, empowerment of junior youth, elimination of racial
prejudice, agriculture, local economies, and village development. The society-building power of
Bahá’u’lláh’s Cause has begun to be more systematically expressed in the
collective life of the friends as a result of the acceleration of the process
of expansion and consolidation, especially in advanced clusters. Beyond this, of course, countless
believers, through their professional and voluntary efforts, contribute their
energies and insights to projects and organizations established for the common
good.
Once again,
then, we find that forces inside and outside the Faith have made possible a new
stage in the work of social and economic development in the Bahá’í world. Therefore, on this sacred occasion of
the Festivals of the Twin Birthdays, we are pleased to announce that the Office
of Social and Economic Development now effloresces into a new world-embracing
institution established at the World Centre, the Bahá’í International
Development Organization. In
addition, a Bahá’í Development Fund will be inaugurated, from which the new
organization will draw to assist both long-standing and emerging development
efforts worldwide; it will be supported by the House of Justice, and
individuals and institutions may contribute to it.
(The Universal
House of Justice, from a message dated 9 November 2018 to the Bahá’ís of
the World) [125]
Community Development and
the Movement of Populations
O people of
the world! Build ye houses of
worship throughout the lands in the name of Him Who is the Lord of all
religions. Make them as perfect as
is possible in the world of being, and adorn them with that which befitteth
them, not with images and effigies.
Then, with radiance and joy, celebrate therein the praise of your Lord,
the Most Compassionate. Verily, by
His remembrance the eye is cheered and the heart is filled with light.
(Bahá’u’lláh,
The Kitáb-i-Aqdas, par. 31) [126]
… all the members of the human family, whether peoples or governments,
cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer
possible, inasmuch as political ties unite all peoples and nations, and the bonds
of trade and industry, of
agriculture and education, are being strengthened every day. Hence the unity of all mankind can in
this day be achieved.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 15.6) [127]
Although to
outward seeming the Mashriqu’l-Adhkár is a material structure,
yet it hath a spiritual effect. It
forgeth bonds of unity from heart to heart; it is a collective center for men’s
souls. Every city in which, during
the days of the Manifestation, a temple was raised up, hath created security
and constancy and peace, for such buildings were given over to the perpetual
glorification of God, and only in the remembrance of God can the heart find
rest. Gracious God! The edifice of the House of Worship hath
a powerful influence on every phase of life. Experience hath, in the east, clearly
shown this to be a fact. Even if,
in some small village, a house was designated as the Mashriqu’l-Adhkár,
it produced a marked effect; how much greater would be the impact of one
especially raised up.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 60.1) [128]
The Mashriqu’l-Adhkár
is one of the most vital institutions in the world, and it hath many subsidiary
branches. Although it is a House of
Worship, it is also connected with a hospital, a drug dispensary, a traveler’s
hospice, a school for orphans, and a university for advanced studies. Every Mashriqu’l-Adhkár is
connected with these five things.
My hope is that the Mashriqu’l-Adhkár will now be
established in America, and that gradually the hospital, the school, the
university, the dispensary and the hospice, all functioning according to the
most efficient and orderly procedures, will follow. Make these matters known to the beloved
of the Lord, so that they will understand how very great is the importance of
this “Dawning-Point of the Remembrance of God.” The Temple is not only a place for
worship; rather, in every respect is it complete and whole.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 64.1) [129]
The
foundation of life and existence is cooperation and mutual aid, whereas the
cause of annihilation and deterioration is the cessation of aid and
assistance. The higher the realm of
existence, the stronger and more vital this weighty matter of cooperation and
assistance doth become. In the
realm of humanity, therefore, cooperation and mutual aid are in a greater
degree of completeness and perfection than that which prevaileth in the other
realms of existence—so much so, that the life of humanity dependeth entirely
upon this principle. Among the
friends of God, in particular, this strong foundation must be fortified in such
wise that each soul may help the other in all matters, whether pertaining to
spiritual realities and inner truths or to the material and physical aspects of
life. Such is especially the case
with regard to the founding of
public institutions that benefit all people, and, in particular, the Maͯsh̲riqu’l-Aͯdh̲kár,
which constituteth the greatest of divine foundations.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [130]
The
responsibilities of the members of the Spiritual Assemblies that are engaged in
teaching the Cause of God in Eastern lands have been clearly laid down in the
holy Texts.
These bid
them to work towards the improvement of morals and the spread of learning; to strive
to eradicate ignorance and unenlightenment, eliminate prejudice, and reinforce
the foundation of true faith in people’s hearts and minds; to seek to develop
self-reliance and avoidance of blind imitation; to aim to enhance the efficient
management of their affairs, and observe purity and refinement in all
circumstances; to show their commitment to truthfulness and honesty, and their
ability to conduct themselves with frankness, courage and resolution.
They similarly enjoin them to lend their support to
agricultural and industrial development, to consolidate the foundations of
mutual assistance and co-operation, to promote the emancipation and advancement
of women and support the compulsory education of both sexes, to encourage
application of the principles of consultation among all classes, and to adhere
in all dealings to a standard of scrupulous integrity.
(Shoghi Effendi,
from a letter dated 30 January 1926 written to the Local Spiritual
Assemblies of the East—translated from the Persian) [131]
There are, at the present time, many villages in India, the Philippines,
Africa, Latin America, etc., where the Bahá’ís form a majority or even the
entire population of the village.
One of the goals of the Five Year Plan, as you will recall, is to
develop the characteristics of Bahá’í community life, and it is, above all, to
such villages that the goal is directed.
The Local Spiritual Assemblies of such villages must gradually widen the
scope of their activities, not only to develop every aspect of the spiritual
life of the believers within their jurisdiction, but also, through Bahá’í
consultation, and through such Bahá’í principles as harmony between science and
religion, the importance of education, and work as a form of worship, to
promote the standards of agriculture and other skills in the life of the
people. For this they will need the
assistance of Bahá’í experts from other lands. This is a major undertaking, and is
being started gradually wherever and whenever possible.
(From a letter
dated 27 July 1976 written on behalf of the Universal House of Justice to
an individual believer) [132]
When the
Bahá’í community in a village is a significant proportion of the population, it
has a wide range of opportunities to be an example and an encouragement of
means of improving the quality of life in the village. Among the initiatives which it might
take are measures to foster child education, adult literacy and the training of
women to better discharge their responsibilities as mothers and to play an
enlarged role in the administrative and social life of the village;
encouragement of the people of the village to join together in devotions,
perhaps in the early morning, irrespective of their varieties of religious
belief; support of efforts to improve the hygiene and the health of the
village, including attention to the provision of pure water, the preservation
of cleanliness in the village environment, and education in the harmful effects
of narcotic and intoxicating substances.
No doubt other possibilities will present themselves to the village
Bahá’í community and its Local Spiritual Assembly.
(From a letter
dated 25 July 1988 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [133]
A community is of course more than the sum of its membership; it is a
comprehensive unit of civilization composed of individuals, families and
institutions that are originators and encouragers of systems, agencies and
organizations working together with a common purpose for the welfare of people
both within and beyond its own borders; it is a composition of diverse,
interacting participants that are achieving unity in an unremitting quest for
spiritual and social progress.
Since Bahá’ís everywhere are at the very beginning of the process of
community building, enormous effort must be devoted to the tasks at hand.
As we have
said in an earlier message, the flourishing of the community, especially at the
local level, demands a significant enhancement in patterns of behaviour: those patterns by which the collective
expression of the virtues of the individual members and the functioning of the
Spiritual Assembly are manifest in the unity and fellowship of the community
and the dynamism of its activity and growth. This calls for the integration of the component
elements—adults, youth and children—in spiritual, social, educational and
administrative activities; and their engagement in local plans of teaching and
development. It implies a
collective will and sense of purpose to perpetuate the Spiritual Assembly
through annual elections. It
involves the practice of collective worship of God. Hence, it is essential to the spiritual
life of the community that the friends hold regular devotional meetings in
local Bahá’í centres, where available, or elsewhere, including the homes of
believers.
(The Universal
House of Justice, Riḍván 153 (1996) message to the Bahá’ís of the World) [134]
As you are
aware, often in a rural cluster made up of villages and perhaps one or two
towns, while the pattern of action associated with an intensive programme of
growth is being established, the efforts of the friends are confined to a few
localities. Once in place, however,
the pattern can be extended quickly to village after village, as explained in
our Riḍván message this year. Early
on in each locality, the Local Spiritual Assembly comes into existence, and its
steady development follows a trajectory parallel with, and intimately tied to,
the fledgling process of growth unfolding in the village. And not unlike the evolution of other
facets of this process, the development of the Local Assembly can best be
understood in terms of capacity building.
What needs to
occur in the first instance is relatively straightforward: Individual awareness of the process of
growth gathering momentum in the village, born of each member’s personal
involvement in the core activities, must coalesce into a collective
consciousness that recognizes both the nature of the transformation under way
and the obligation of the Assembly to foster it. Without doubt, some attention will have
to be given to certain basic administrative functions—for example, meeting with
a degree of regularity, conducting the Nineteen Day Feast and planning Holy Day
observances, establishing a local fund, and holding annual elections in
accordance with Bahá’í principle.
However, it should not prove difficult for the Local Assembly to begin,
concomitant with such efforts and with encouragement from an assistant to an
Auxiliary Board member, to consult as a body on one or two specific issues with
immediate relevance to the life of the community: how the devotional character of the
village is being enhanced through the efforts of individuals who have completed
the first institute course; how the spiritual education of the children is
being addressed by teachers raised up by the institute; how the potential of
junior youth is being realized by the programme for their spiritual
empowerment; how the spiritual and social fabric of the community is being
strengthened as the friends visit one another in their homes. As the Assembly consults on such tangible
matters and learns to nurture the process of growth lovingly and patiently, its
relationship with the Area Teaching Committee and the training institute
gradually becomes cemented in a common purpose. But, of still greater importance, it
will begin to lay the foundations on which can be built that uniquely
affectionate and genuinely supportive relationship, described by the beloved
Guardian in many of his messages, which Local Spiritual Assemblies should
establish with the individual believer.
Clearly,
learning to consult on specific issues related to the global Plan, no matter
how crucial, represents but one dimension of the capacity-building process in
which the Local Spiritual Assembly must engage. Its continued development implies
adherence to the injunction laid down by ‘Abdu’l-Bahá that “discussions must
all be confined to spiritual matters that pertain to the training of souls, the
instruction of children, the relief of the poor, the help of the feeble
throughout all classes in the world, kindness to all peoples, the diffusion of
the fragrances of God and the exaltation of His Holy Word.” Its steady advancement requires an
unbending commitment to promote the best interests of the community and a
vigilance in guarding the process of growth against the forces of moral decay
that threaten to arrest it. Its
ongoing progress calls for a sense of responsibility that extends beyond the
circle of friends and families engaged in the core activities to encompass the
entire population of the village.
And sustaining its gradual maturation is unshakable faith in
‘Abdu’l-Bahá’s assurance that He will enfold every Spiritual Assembly within
the embrace of His care and protection.
Associated
with this rise in collective consciousness is the Assembly’s growing ability to
properly assess and utilize resources, financial and otherwise, both in support
of community activities and in discharging its administrative functions, which
may in time include the judicious appointment of committees and the maintenance
of modest physical facilities for its operations. No less vital is its ability to nurture
an environment conducive to the participation of large numbers in unified
action and to ensure that their energies and talents contribute towards
progress. In all these respects,
the spiritual well-being of the community remains uppermost in the Assembly’s
mind. And when inevitable problems
arise, whether in relation to some activity or among individuals, they will be
addressed by a Local Spiritual Assembly which has so completely gained the
confidence of the members of the community that all naturally turn to it for
assistance. This implies that the
Assembly has learned through experience how to help the believers put aside the
divisive ways of a partisan mindset, how to find the seeds of unity in even the
most perplexing and thorny situations and how to nurture them slowly and
lovingly, upholding at all times the standard of justice.
As the
community grows in size and in capacity to maintain vitality, the friends will,
we have indicated in the past, be drawn further into the life of society and be
challenged to take advantage of the approaches they have developed to respond
to a widening range of issues that face their village. The question of coherence, so essential
to the growth achieved thus far, and so fundamental to the Plan’s evolving framework
for action, now assumes new dimensions.
Much will fall on the Local Assembly, not as an executor of projects but
as the voice of moral authority, to make certain that, as the friends strive to
apply the teachings of the Faith to improve conditions through a process of
action, reflection and consultation, the integrity of their endeavours is not
compromised.
Our Riḍván
message described a few of the characteristics of social action at the
grassroots, and the conditions it must meet. Efforts in a village will generally
begin on a small scale, perhaps with the emergence of groups of friends, each
concerned with a specific social or economic need it has identified and each
pursuing a simple set of appropriate actions. Consultation at the Nineteen Day Feast
creates a space for the growing social consciousness of the community to find
constructive expression. Whatever
the nature of activities undertaken, the Local Assembly must be attentive to
potential pitfalls and help the friends, if necessary, to steer past them—the
allurements of overly ambitious projects that would consume energies and
ultimately prove untenable, the temptation of financial grants that would
necessitate a departure from Bahá’í principle, the promises of technologies
deceptively packaged that would strip the village of its cultural heritage and
lead to fragmentation and dissonance.
Eventually the strength of the institute process in the village, and the
enhanced capabilities it has fostered in individuals, may enable the friends to
take advantage of methods and programmes of proven effectiveness, which have
been developed by one or another Bahá’í-inspired organization and which have
been introduced into the cluster at the suggestion of, and with support from,
our Office of Social and Economic Development. Moreover, the Assembly must learn to
interact with social and political structures in the locality, gradually
raising consciousness of the presence of the Faith and the influence it is
exerting on the progress of the village.
What is
outlined in the foregoing paragraphs represents only a few of the attributes
which Local Spiritual Assemblies in the many villages of the world will
gradually develop in serving the needs of communities that embrace larger and
larger numbers. As they
increasingly manifest their latent capacities and powers, their members will
come to be seen by the inhabitants of each village as “the trusted ones of the
Merciful among men”. Thus will
these Assemblies become “shining lamps and heavenly gardens, from which the
fragrances of holiness are diffused over all regions, and the lights of
knowledge are shed abroad over all created things. From them the spirit of life streameth
in every direction.”
(The Universal
House of Justice, from a message dated 28 December 2010 to the Conference
of the Continental Boards of Counsellors) [135]
From this landscape of thriving activity, one prospect
deserves particular mention. In the
message addressed to you three years ago, we expressed the hope that, in
clusters with an intensive programme of growth in operation, the friends would
endeavour to learn more about the ways of community building by developing
centres of intense activity in neighbourhoods and villages. Our hopes have been exceeded, for even
in clusters where the programme of growth has not yet achieved intensity,
efforts by a few to initiate core activities among the residents of small areas
have demonstrated their efficacy time and again. In essence, this approach centres on the
response to Bahá’u’lláh’s teachings on the part of populations who are ready for
the spiritual transformation His Revelation fosters. Through participation in the educational
process promoted by the training institute, they are motivated to reject the
torpor and indifference inculcated by the forces of society and pursue,
instead, patterns of action which prove life altering. Where this approach has advanced for
some years in a neighbourhood or village and the friends have sustained their
focus, remarkable results are becoming gradually but unmistakably evident. Youth are empowered to take
responsibility for the development of those around them younger than
themselves. Older generations
welcome the contribution of the youth to meaningful discussions about the
affairs of the whole community. For
young and old alike, the discipline cultivated through the community’s
educational process builds capacity for consultation, and new spaces emerge for
purposeful conversation. Yet change
is not confined merely to the Bahá’ís and those who are involved in the core activities
called for by the Plan, who might reasonably be expected to adopt new ways of
thinking over time. The very spirit
of the place is affected. A
devotional attitude takes shape within a broad sweep of the population. Expressions of the equality of men and
women become more pronounced. The
education of children, both boys and girls, commands greater attention. The character of relationships within
families—moulded by assumptions centuries old—alters perceptibly. A sense of duty towards one’s immediate
community and physical environment becomes prevalent. Even the scourge of prejudice, which
casts its baleful shadow on every society, begins to yield to the compelling
force of unity. In short, the
community-building work in which the friends are engaged influences aspects of
culture.
(The Universal
House of Justice, Riḍván 2013 message to the Bahá’ís of the World) [136]
A House of Worship is, of course, an integral part of the process of
community building, and its construction represents an important milestone in
the development of a community. It
is the hope of the House of Justice that the friends in … will, through the
zeal and determination with which they pursue the essential activities of the
Five Year Plan, hasten the day when it will be timely for a
Mas̲h̲riqu’l-Ad̲h̲kár to be built in your country.
(From a letter
dated 12 December 2013 written on behalf of the Universal House of Justice
to an individual believer) [137]
Underlying the process even from the start is, of course, a collective
movement towards the vision of material and spiritual prosperity set forth by
Him Who is the Lifegiver of the World.
But when such large numbers are involved, the movement of an entire
population becomes discernible.
This movement
is especially in evidence in those clusters where a local Mashriqu’l-Adhkár
is to be established. One such, by
way of example, is in Vanuatu. The
friends who reside on the island of Tanna have made a supreme effort to raise
consciousness of the planned House of Worship, and have already engaged no less
than a third of the island’s 30,000 inhabitants in an expanding conversation
about its significance in a variety of ways. The ability to sustain an elevated
conversation among so many people has been refined through years of experience
sharing the teachings of Bahá’u’lláh and extending the reach of a vibrant
training institute. Junior youth
groups on the island are particularly thriving, urged on by the support of
village chiefs who see how the participants are spiritually empowered. Encouraged by the unity and dedication
that exist among them, these young people have not only dispelled the languor
of passivity in themselves but have, through various practical projects, found
means to work for the betterment of their community, and as a result, those of
all ages, not least their own parents, have been galvanized into constructive
action. Among the believers and the
wider society, the bounty of being able to turn to a Local Spiritual Assembly for
guidance and for the resolution of difficult situations is being recognized,
and in turn, the decisions of the Spiritual Assemblies are increasingly
characterized by wisdom and sensitivity.
There is much here to indicate that, when the elements of the Plan’s
framework for action are combined into a coherent whole, the impact on a
population can be profound. And it
is against the background of ongoing expansion and consolidation—the thirtieth
cycle of the intensive programme of growth has recently concluded—that the
friends are actively exploring, with the rest of the island’s inhabitants, what
it means for a Mashriqu’l-Adhkár, a “collective centre for men’s
souls”, to be raised up in their midst.
With the active support of traditional leaders, Tanna islanders have
offered no less than a hundred design ideas for the Temple, demonstrating the
extent to which the House of Worship has captured imaginations, and opening up
enthralling prospects for the influence it is set to exert on the lives lived
beneath its shade.
(The Universal
House of Justice, Riḍván 2014 message to the Bahá’ís of the World) [138]
… a House of Worship is to be the spiritual centre
of a community and, together with its dependencies that will be created, contributes
to a flourishing pattern of collective life. Currently, the first Houses of Worship
of each continent serve as the national Temples of the countries in which they
are located, and they also serve the communities in their vicinity, playing a
significant role in local activities.
As the process of growth unfolds, Temples will increasingly be raised at
the national and local levels, and much will be learned about their nature and
how they contribute to the community-building process. The many aspects of the
functioning of this institution will then gradually be manifest. As Shoghi Effendi wrote, “None save the
institution of the Mashriqu’l-Adhkár can most adequately provide
the essentials of Bahá’í worship and service, both so vital to the regeneration
of the world.”
(From a letter
dated 26 January 2015 written on behalf of the Universal House of Justice
to an individual believer) [139]
In some of
the clusters where growth has advanced to this extent, an even more thrilling
development has occurred. There are
locations within these clusters where a significant percentage of the entire
population is now involved in community-building activities. For instance, there are small villages
where the institute has been able to engage the participation of all the
children and junior youth in its programmes. When the reach of activity is extensive,
the societal impact of the Faith becomes more evident. The Bahá’í community is afforded higher
standing as a distinctive moral voice in the life of a people and is able to
contribute an informed perspective to the discourses around it on, say, the
development of the younger generations.
Figures of authority from the wider society start to draw on the insight
and experience arising from initiatives of social action inspired by
Bahá’u’lláh’s teachings.
Conversations influenced by those teachings, concerned with the common
weal, permeate an ever-broader cross section of the population, to the point
where an effect on the general discourse in a locality can be perceived. Beyond the Bahá’í community, people are
coming to regard the Local Spiritual Assembly as a radiant source of wisdom to
which they too can turn for illumination.
We recognize
that developments like these are yet a distant prospect for many, even in
clusters where the pattern of activity embraces large numbers. But in some places, this is the work of
the moment. In such clusters, while
the friends continue to be occupied with sustaining the process of growth,
other dimensions of Bahá’í endeavour claim an increasing share of their
attention. They are seeking to
understand how a flourishing local population can transform the society of
which it is an integral part. This
will be a new frontier of learning for the foreseeable future, where insights
will be generated that will ultimately benefit the whole Bahá’í world.
(The Universal
House of Justice, from a message dated 29 December 2015 to the Conference
of the Continental Boards of Counsellors) [140]
… as the work in thousands of villages and neighbourhoods gathers
momentum, a vibrant community life is taking root in each. The number of clusters where the system
for extending this pattern of activity to more and more locations is becoming
well established—enabling, thereby, the friends to pass the third milestone
along a continuum of development—has grown markedly. And it is here, at the frontiers of the
Bahá’í world’s learning, particularly in the movement of populations towards
the vision of Bahá’u’lláh, where not only are large numbers coming into the
widening embrace of Bahá’í activities but the friends are now learning how
sizeable groups come to identify themselves with the community of the Most
Great Name. We are seeing the
Faith’s educational efforts take on a more formal character in such places, as
children move seamlessly through the grades year after year and one level of
the junior youth spiritual empowerment programme reliably succeeds
another. In these places, the
training institute is learning to ensure that sufficient human resources are
being raised up to provide for the spiritual and moral edification of children
and junior youth in ever-increasing numbers. Participation in these foundational
activities is becoming so embedded in the culture of the population that it is
viewed as an indispensable aspect of the life of a community. A new vitality emerges within a people
taking charge of their own development, and they build
immunity to those societal forces that breed passivity. Possibilities for material and spiritual
progress take shape. Social reality
begins to transform.
(The Universal
House of Justice, Riḍván 2018 message to the Bahá’ís of the World) [141]
Methods and Approaches
Learning and Systematic
Action
The purpose
of learning should be the promotion of the welfare of the people…. 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.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [142]
… the
happiness and greatness, the rank and station, the pleasure and peace, of an
individual have never consisted in his personal wealth, but rather in his
excellent character, his high resolve, the breadth of his learning, and his
ability to solve difficult problems.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 28) [143]
There are
certain pillars which have been established as the unshakable supports of the Faith
of God. The mightiest of these is
learning and the use of the mind, the expansion of consciousness, and insight
into the realities of the universe and the hidden mysteries of Almighty God.
To promote
knowledge is thus an inescapable duty imposed on every one of the friends of
God.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, pars. 97.1–97.2) [144]
All blessings
are divine in origin, but none can be compared with this power of intellectual
investigation and research, which is an eternal gift producing fruits of
unending delight…. Therefore, you
should put forward your most earnest efforts toward the acquisition of science
and arts. The greater your
attainment, the higher your standard in the divine purpose. The man of science is perceiving and
endowed with vision, whereas he who is ignorant and neglectful of this
development is blind. The
investigating mind is attentive, alive; the callous and indifferent mind is
deaf and dead. A scientific man is
a true index and representative of humanity, for through processes of inductive
reasoning and research he is informed of all that appertains to humanity, its
status, conditions and happenings.
He studies the human body politic, 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.
Therefore, seek with diligent endeavor the knowledge and attainment of
all that lies within the power of this wonderful bestowal.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 67–68) [145]
The present
condition of the world—its economic instability, social dissensions, political
dissatisfaction and international distrust—should awaken the youth from their
slumber and make them enquire what the future is going to bring. It is surely they who will
suffer most if some calamity sweep over the world. They should therefore open their eyes to
the existing conditions, study the evil forces that are at play and then with a
concerted effort arise and bring about the necessary reforms—reforms that shall
contain within their scope the spiritual as well as social and political phases
of human life.
(From a letter
dated 13 March 1932 written on behalf of Shoghi Effendi to an individual
believer) [146]
Systematization ensures consistency of lines of action based on
well-conceived plans. In a general
sense, it implies an orderliness of approach in all that pertains to Bahá’í
service, whether in teaching or administration, in individual or collective
endeavour. While allowing for
individual initiative and spontaneity, 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.
(The Universal
House of Justice, Riḍván 155 (1998) message to the Bahá’ís of the World) [147]
If learning is to be the primary mode of operation in a community, then
visions, strategies, goals and methods have to be re-examined time and
again. As tasks are accomplished,
obstacles removed, resources multiplied and lessons learned, modifications have
to be made in goals and approaches, but in a way that continuity of action is
maintained.
(The
Institution of the Counsellors, a document prepared by the Universal House
of Justice (Haifa: Bahá’í World
Centre, 2001), p. 24) [148]
One of your
primary concerns will be to strengthen appreciation for systematic action,
already heightened by the successes it has brought. To arrive at a unified vision of growth
based on a realistic assessment of possibilities and resources, to develop
strategies that lend structure to it, to devise and implement plans of action
commensurate with capacity, to make necessary adjustments while maintaining
continuity, to build on accomplishments—these are some of the requisites of
systematization that every community must learn and internalize.
(The Universal
House of Justice, from a message dated 27 December 2005 to the Conference
of the Continental Boards of Counsellors) [149]
This evolution in collective consciousness is discernable in the growing
frequency with which the word “accompany” appears in conversations among the
friends, a word that is being endowed with new meaning as it is integrated into
the common vocabulary of the Bahá’í community. It signals the significant strengthening
of a culture in which learning is the mode of operation, a mode that fosters
the informed participation of more and more people in a united effort to apply
Bahá’u’lláh’s teachings to the construction of a divine civilization, which the
Guardian states is the primary mission of the Faith. Such an approach offers a striking
contrast to the spiritually bankrupt and moribund ways of an old social order
that so often seeks to harness human energy through domination, through greed,
through guilt or through manipulation.
In
relationships among the friends, then, this development in culture finds
expression in the quality of their interactions. Learning as a mode of operation requires
that all assume a posture of humility, a condition in which one becomes
forgetful of self, placing complete trust in God, reliant on His all-sustaining
power and confident in His unfailing assistance, knowing that He, and He alone,
can change the gnat into an eagle, the drop into a boundless sea. And in such a state souls labour
together ceaselessly, delighting not so much in their own accomplishments but
in the progress and services of others.
So it is that their thoughts are centred at all times on helping one
another scale the heights of service to His Cause and soar in the heaven of His
knowledge. This is what we see in
the present pattern of activity unfolding across the globe, propagated by young
and old, by veteran and newly enrolled, working side by side.
Not only does
this advance in culture influence relations among individuals, but its effects
can also be felt in the conduct of the administrative affairs of the
Faith. As learning has come to
distinguish the community’s mode of operation, certain aspects of decision
making related to expansion and consolidation have been assigned to the body of
the believers, enabling planning and implementation to become more responsive
to circumstances on the ground….
Bahá’u’lláh’s
Revelation is vast. It calls for
profound change not only at the level of the individual but also in the
structure of society. “Is not the
object of every Revelation”, He Himself proclaims, “to effect a transformation
in the whole character of mankind, a transformation that shall manifest itself,
both outwardly and inwardly, that shall affect both its inner life and external
conditions?” The work advancing in
every corner of the globe today represents the latest stage of the ongoing
Bahá’í endeavour to create the nucleus of the glorious civilization enshrined
in His teachings, the building of which is an enterprise of infinite complexity
and scale, one that will demand centuries of exertion by humanity to bring to
fruition. There are no shortcuts,
no formulas. Only as effort is made
to draw on insights from His Revelation, to tap into the accumulating knowledge
of the human race, to apply His teachings intelligently to the life of humanity,
and to consult on the questions that arise will the necessary learning occur
and capacity be developed.
(The Universal
House of Justice, Riḍván 2010 message to the Bahá’ís of the World) [150]
Numerous, of
course, are the questions that the process of learning, now under way in all
regions of the world, must address:
how to bring people of different backgrounds together in an environment
which, devoid of the constant threat of conflict and distinguished by its
devotional character, encourages them to put aside the divisive ways of a
partisan mindset, fosters higher degrees of unity of thought and action, and
elicits wholehearted participation; how to administer the affairs of a
community in which there is no ruling class with priestly functions that can
lay claim to distinction or privilege; how to enable contingents of men and
women to break free from the confines of passivity and the chains of oppression
in order to engage in activities conducive to their spiritual, social and
intellectual development; how to help youth navigate through a crucial stage of
their lives and become empowered to direct their energies towards the
advancement of civilization; how to create dynamics within the family unit that
lead to material and spiritual prosperity without instilling in the rising
generations feelings of estrangement towards an illusory “other” or nurturing
any instinct to exploit those relegated to this category; how to make it
possible for decision making to benefit from a diversity of perspectives
through a consultative process which, understood as the collective
investigation of reality, promotes detachment from personal views, gives due
importance to valid empirical information, does not raise mere opinion to the
status of fact or define truth as the compromise between opposing interest
groups. To explore questions such
as these and the many others certain to arise, the Bahá’í community has adopted
a mode of operation characterized by action, reflection, consultation and
study—study which involves not only constant reference to the writings of the Faith
but also the scientific analysis of patterns unfolding. Indeed, how to maintain such a mode of
learning in action, how to ensure that growing numbers participate in the
generation and application of relevant knowledge, and how to devise structures
for the systemization of an expanding worldwide experience and for the
equitable distribution of the lessons learned—these are, themselves, the object
of regular examination.
The overall
direction of the process of learning that the Bahá’í community is pursuing is guided
by a series of global plans, the provisions of which are established by the
Universal House of Justice.
Capacity building is the watchword of these plans: they aim at enabling the protagonists of
collective effort to strengthen the spiritual foundations of villages and
neighbourhoods, to address certain of their social and economic needs, and to
contribute to the discourses prevalent in society, all while maintaining the
necessary coherence in methods and approaches.
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [151]
Central to
the effort to advance the work of expansion and consolidation, social action,
and the involvement in the discourses of society is the notion of an evolving
conceptual framework, a matrix that organizes thought and gives shape to
activities and which becomes more elaborate as experience accumulates. It would be fruitful if the elements of
this framework … can be consciously and progressively clarified…. Perhaps the most important of these is
learning in action; the friends participate in an ongoing process of action,
reflection, study, and consultation in order to address obstacles and share
successes, re-examine and revise strategies and methods, and systematize and
improve efforts over time.
(From a letter
dated 24 July 2013 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [152]
The Bahá’í
approach to the questions you have raised is one which will be worked out over
time through patient and persistent effort and by the process of learning in
which the Bahá’í community is engaged.
This process will be augmented by research and discussion and by
attempts to correlate the teachings with modern thought, including the
identification of similarities and distinctions between the teachings and
contemporary social constructs.
Involvement in the discourses of society by believers in various social
spaces will sharpen the insights gained.
Ongoing study of the teachings and systematic endeavour to translate
Bahá’í principles into action by engaging in the processes of community
building, education of children and youth, and social action will assist in
refining our grasp of Bahá’u’lláh’s intention for humanity in all areas of
life. In the years ahead, the
ability of the Bahá’í community to contribute to thought-shaping social change
will increase, and answers to questions that appear to be unsolvable today will
become apparent through a process of organic change, rather than as a result of
imposing particular perspectives.
(From a letter
dated 21 January 2014 written on behalf of the Universal House of Justice
to an individual believer) [153]
In many ways,
the communities that have progressed furthest are tracing an inviting path for
others to follow. Yet whatever the
level of activity in a cluster, it is the capacity for learning among the local
friends, within a common framework, that fosters progress along the path of
development. Everyone has a share
in this enterprise; the contribution of each serves to enrich the whole. The most dynamic clusters are those in
which, irrespective of the resources the community possesses or the number of
activities being undertaken, the friends appreciate that their task is to
identify what is required for progress to occur—the nascent capacity that must
be nurtured, the new skill that must be acquired, the initiators of a fledgling
effort who must be accompanied, the space for reflection that must be cultivated,
the collective endeavour that must be coordinated—and then find creative ways
in which the necessary time and resources can be made available to achieve
it. The very fact that each set of
circumstances presents its own challenges is enabling every community not
simply to benefit from what is being learned in the rest of the Bahá’í world
but also to add to that body of knowledge.
Awareness of this reality frees one from the fruitless search for a
rigid formula for action while still allowing the insights gleaned in diverse
settings to inform the process of growth as it takes a particular shape in
one’s own surroundings. This entire
approach is completely at odds with narrow conceptions of “success” and “failure”
that breed freneticism or paralyse volition. Detachment is needed. When effort is expended wholly for the
sake of God then all that occurs belongs to Him and every victory won in His
Name is an occasion to celebrate His praise.
(The Universal
House of Justice, Riḍván 2014 message to the Bahá’ís of the World) [154]
… the capacity for learning, which represented such a priceless legacy of
previous Plans, is being extended beyond the realm of expansion and
consolidation to encompass other areas of Bahá’í endeavour, notably social
action and participation in the prevalent discourses of society.
(The Universal
House of Justice, from a message dated 29 December 2015 to the Conference
of the Continental Boards of Counsellors) [155]
Consultation and Collaboration
O people of God! Give ear unto that which, if heeded,
will ensure the freedom, well-being, tranquillity, exaltation and advancement
of all men. Certain laws and
principles are necessary and indispensable for Persia. However, it is fitting that these
measures should be adopted in conformity with the considered views of His
Majesty—may God aid him through His grace—and of the learned divines and of the
high-ranking rulers. Subject to
their approval a place should be fixed where they would meet. There they should hold fast to the cord
of consultation and adopt and enforce that which is conducive to the security,
prosperity, wealth and tranquillity of the people. For were any measure other than this to
be adopted, it could not but result in chaos and commotion.
(Bahá’u’lláh, Tablets of Bahá’u’lláh
Revealed after the Kitáb-i-Aqdas,
pp. 92–93) [156]
The Great Being saith: The heaven of divine wisdom is illumined
with the two luminaries of consultation and compassion. Take ye counsel together in all matters,
inasmuch
as consultation is the lamp of guidance which leadeth the way, and is the
bestower of understanding.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
p. 168) [157]
If ye travel the countries of the globe ye shall observe on one side the
remains of ruin and destruction, while on the other ye shall see the signs of
civilization and development. Such
desolation and ruin are the result of war, strife and quarreling, while all
development and progress are fruits of the lights of virtue, cooperation and
concord.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 225.15) [158]
In short, whatsoever thing is arranged in harmony and with love and purity
of motive, its result is light, and should the least trace of estrangement
prevail the result shall be darkness upon darkness…. Discussions must all be confined to
spiritual matters that pertain to the training of souls, the instruction of
children, the relief of the poor, the help of the feeble throughout all classes
in the world, kindness to all peoples, the diffusion of the fragrances of God
and the exaltation of His Holy Word.
(‘Abdu’l-Bahá,
cited by Shoghi Effendi in a letter dated 5 March 1922, in Bahá’í
Administration, p. 22) [159]
Man must
consult on all matters, whether major or minor, so that he may become cognizant
of what is good. Consultation
giveth him insight into things and enableth him to delve into questions which
are unknown. The light of truth
shineth from the faces of those who engage in consultation…. The members who are consulting, however,
should behave in the utmost love, harmony and sincerity towards each
other. The principle of
consultation is one of the most fundamental elements of the divine
edifice. Even in their ordinary
affairs the individual members of society should consult.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [160]
Some of the
creatures of existence can live solitary and alone. A tree, for instance, may live without
the assistance and cooperation of other trees. Some animals are isolated and lead a
separate existence away from their kind.
But this is impossible for man.
In his life and being cooperation and association are essential. Through association and meeting we find
happiness and development, individual and collective.
For instance,
when there is intercourse and cooperation between two villages, the advancement
of each will be assured. Likewise,
if intercommunication is established between two cities, both will benefit and
progress. And if a reciprocal basis
of agreement be reached between two countries, their individual and mutual
interests will find great development….
It is evident, then, that the outcomes from this basis of agreement and
accord are numberless and unlimited.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 48) [161]
The supreme need of humanity is cooperation and reciprocity. The stronger the ties of fellowship and
solidarity amongst men, the greater will be the power of constructiveness and
accomplishment in all the planes of human activity. Without cooperation and reciprocal
attitude the individual member of human society remains self-centered,
uninspired by altruistic purposes, limited and solitary in development like the
animal and plant organisms of the lower kingdoms.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 478–479) [162]
The Ancient Beauty, exalted be His Most Great Name, states: “The canopy of world order is upraised
upon the two pillars of consultation and compassion,” and ‘Abdu’l-Bahá in one
of His Tablets asserts: “The purpose
of consultation is to show that the views of several individuals are assuredly
preferable to one man, even as the power of a number of men is of course
greater than the power of one man.
Thus consultation is acceptable in the presence of the Almighty, and
hath been enjoined upon the believers, so that they may confer upon ordinary and
personal matters, as well as on affairs which are general in nature and
universal. For instance, when a man
hath a project to accomplish, should he consult with some of his brethren, that
which is agreeable will of course be investigated and unveiled to his eyes, and
the truth will be disclosed.
Likewise on a higher level, should the people of a village consult one
another about their affairs, the right solution will certainly be revealed. In like manner, the members of each
profession, such as in industry, should consult, and those in commerce should
similarly consult on business affairs.
In short, consultation is desirable and acceptable in all things and on
all issues.”
(Shoghi Effendi,
from a letter dated 15 February 1922 written to a Local Spiritual Assembly—translated
from the Persian) [163]
The principle of consultation, which constitutes one of the basic laws of
the Administration, should be applied to all Bahá’í activities which affect the
collective interests of the Faith, for it is through co-operation and continual
exchange of thoughts and views that the Cause can best safeguard and foster its
interests. Individual initiative,
personal ability and resourcefulness, though indispensable, are, unless supported
and enriched by the collective experiences and wisdom of the group, utterly
incapable of achieving such a tremendous task.
(From a letter
dated 30 August 1933 written on behalf of Shoghi Effendi to an individual
believer) [164]
There is nothing that can better ensure the success of your efforts than
this close and continued consultation, and he would therefore advise you to
adopt this method in all your future activities.
(From a letter
dated 30 May 1937 written on behalf of Shoghi Effendi to two believers) [165]
It is with
such thoughts in mind that Bahá’ís enter into collaboration, as their resources
permit, with an increasing number of movements, organizations, groups and
individuals, establishing partnerships that strive to transform society and
further the cause of unity, promote human welfare, and contribute to world
solidarity. Indeed, the standard
set by passages such as the above inspires the Bahá’í community to become
actively engaged in as many aspects of contemporary life as feasible. In choosing areas of collaboration,
Bahá’ís are to bear in mind the principle, enshrined in their teachings, that
means should be consistent with ends; noble goals cannot be achieved through
unworthy means. Specifically, it is
not possible to build enduring unity through endeavours that require contention
or assume that an inherent conflict of interests underlies all human
interactions, however subtly. It
should be noted here that, despite the limitations imposed by adherence to this
principle, the community has not experienced a shortage of opportunities for
collaboration; so many people in the world today are working intensely towards
one or another aim which Bahá’ís share.
In this respect, they also take care not to overstep certain bounds with
their colleagues and associates.
They are not to regard any joint undertaking as an occasion to impose
religious convictions.
Self-righteousness and other unfortunate manifestations of religious
zeal are to be utterly avoided. Bahá’ís
do, however, readily offer to their collaborators the lessons they have learned
through their own experience, just as they are happy to incorporate into their
community-building efforts insights gained through such association.
(The Universal
House of Justice, from a message dated 2 March 2013 to the Bahá’ís of
Iran) [166]
In their
reflections on how to contribute to the betterment of the world, Bahá’ís will
undoubtedly recognize that demonstrations are not the only, or even the most effective,
means available to them. Rather,
they can learn and grow in capacity over time to help their fellow citizens to
frame concerns in a way that rises above fissures, to share views in a manner
that transcends divisive approaches, and to create and participate in spaces to
work together in the quest to enact solutions to the problems that bedevil
their nation. As Bahá’u’lláh
stated: “Say: no man can attain his true station
except through his justice. No
power can exist except through unity.
No welfare and no well-being can be attained except through
consultation.” In this light,
justice is indeed essential to resist the vain imaginings and idle fancies of
social and political machinations, to see reality with one’s own eyes, and to
identify the requirements for an equitable social order. But then unity is essential—forged
through consultative processes, including action and reflection—to achieve the
power required for positive social change.
(From a letter
dated 27 April 2017 written on behalf of the Universal House of Justice to
an individual believer) [167]
Concepts and principles associated with Bahá’í consultation inform how
the friends should interact among themselves and how they participate in social
discourses and social action.
Consultation provides a means by which common understanding can be
reached and a collective course of action defined. It involves a free, respectful,
dignified, and fair-minded effort on the part of a group of people to exchange
views, seek truth, and attempt to reach consensus. An initial difference of opinion is the
starting point for examining an issue in order to reach greater understanding
and consensus; it should not become a cause of rancor, aversion, or
estrangement. By acting in unity, a
conclusion about a particular course of action may be tested and revised as
necessary through a process of learning.
Otherwise, as ‘Abdu’l-Bahá explains, “stubbornness and persistence in
one’s views will lead ultimately to discord and wrangling and the truth will
remain hidden.”
(From a letter
dated 29 November 2017 written on behalf of the Universal House of Justice
to three believers) [168]
Utilizing Material Means
Hold ye fast unto the cord of material means, placing your whole trust in
God, the Provider of all means.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 26) [169]
In this day
it is incumbent upon everyone to serve the Cause of God, while He Who is the
Eternal Truth—exalted be His glory—hath made the fulfilment of every
undertaking on earth dependent on material means.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [170]
Wealth is praiseworthy in the highest degree, if it is acquired by an
individual’s own efforts and the grace of God, in commerce, agriculture, art
and industry, and if it be expended for philanthropic purposes. Above all, if a judicious and
resourceful individual should initiate measures which would universally enrich
the masses of the people, there could be no undertaking greater than this, and
it would rank in the sight of God as the supreme achievement, for such a
benefactor would supply the needs and insure the comfort and well-being of a
great multitude. Wealth is most
commendable, provided the entire population is wealthy. If, however, a few have inordinate
riches while the rest are impoverished, and no fruit or benefit accrues from
that wealth, then it is only a liability to its possessor. If, on the other hand, it is expended
for the promotion of knowledge, the founding of elementary and other schools,
the encouragement of art and industry, the training of orphans and the poor—in
brief, if it is dedicated to the welfare of society—its possessor will stand
out before God and man as the most excellent of all who live on earth and will
be accounted as one of the people of paradise.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 29) [171]
Thou hast
asked about material means and prayer.
Prayer is like the spirit and material means are like the human
hand. The spirit operateth through
the instrumentality of the hand.
Although the one true God is the All-Provider, it is the earth which is
the means to supply sustenance.
“The heaven hath sustenance for you”[4]
but when sustenance is decreed it becometh available, whatever the means may
be. When man refuseth to use
material means, he is like a thirsty one who seeketh to quench his thirst
through means other than water or other liquids. The Almighty Lord is the provider of
water, and its maker, and hath decreed that it be used to quench man’s thirst,
but its use is dependent upon His Will.
If it should not be in conformity with His Will, man is afflicted with a
thirst which the oceans cannot quench.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [172]
O servant of
God! To ‘Abdu’l-Bahá, homelessness
is home and the gloomy prison his nest.
He seeketh a lofty mansion, but in the world of God; he desireth the
Frequented Fane, but in the heavenly realm. An earthly edifice, even if raised as
high as the heavens, will ultimately become a ruin, nay, a darkened tomb. Erecting edifices, palaces, mansions,
and stately homes is acceptable and praiseworthy in the religion of God, but
one should not become attached to them or set one’s affections upon them. The intention should be the advancement
of the world and the establishment of human civilization. A man of true knowledge and
understanding will build public structures, that is, places that belong to
all—a house of worship, a school to teach children of all ages, a hostel for
travellers, a hospital—for every public building is a divine edifice, eternal
and everlasting. Upon thee be
greetings and praise.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [173]
Charity,
however, does not necessarily imply a project that would fall within the scope
of development work; at its simplest, it suggests only the transfer of
resources, whether financial or of another kind, from those who have plenty to
those who have insufficient. The
motive that prompts such a benevolent act is, of course, laudable—Bahá’u’lláh
Himself declares that “charity is pleasing and praiseworthy in the sight of God
and is regarded as a prince among goodly deeds.” Nevertheless, the manner in which it is
carried out must be carefully considered. It is important, for instance, to avoid
any hint of paternalism, and the giver should be conscious of the values
implicit in any system of redistribution that he or she establishes.
(From a letter
dated 22 October 2012 written on behalf of the Universal House of Justice
to an individual believer) [174]
The future civilization envisaged by Bahá’u’lláh is
a prosperous one, in which the vast resources of the world will be directed
towards humanity’s elevation and regeneration, not its debasement and
destruction…. Bahá’ís conduct their
lives in the midst of a society acutely disordered in its material
affairs. The process of community
building they are advancing in their clusters cultivates a set of attitudes
towards wealth and possessions very different from those holding sway in the
world.
(The Universal
House of Justice, from a message dated 29 December 2015 to the Conference
of the Continental Boards of Counsellors) [175]
The vision of Bahá’u’lláh challenges many of the assumptions that are
allowed to shape contemporary discourse—for instance, that self-interest, far
from needing to be restrained, drives prosperity, and that progress depends
upon its expression through relentless competition. To view the worth of an individual
chiefly in terms of how much one can accumulate and how many goods one can
consume relative to others is wholly alien to Bahá’í thought. But neither are the teachings in
sympathy with sweeping dismissals of wealth as inherently distasteful or immoral,
and asceticism is prohibited.
Wealth must serve humanity.
Its use must accord with spiritual principles; systems must be created
in their light. And, in
Bahá’u’lláh’s memorable words, “No light can compare with the light of
justice. The establishment of order
in the world and the tranquillity of the nations depend upon it.”
(The Universal
House of Justice, from a message dated 1 March 2017 to the Bahá’ís of the
World) [176]
Selected Themes Pertaining to Social and Economic
Development
Education
Man is the
supreme Talisman. Lack of a proper
education hath, however, deprived him of that which he doth inherently
possess. Through a word proceeding
out of the mouth of God he was called into being; by one word more he was
guided to recognize the Source of his education; by yet another word his
station and destiny were safeguarded.
The Great Being saith:
Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal
its treasures, and enable mankind to benefit therefrom.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
pp. 161–162) [177]
We prescribe
unto all men that which will lead to the exaltation of the Word of God amongst
His servants, and likewise, to the advancement of the world of being and the
uplift of souls. To this end, the
greatest means is education of the child.
To this must each and all hold fast. We have verily laid this charge upon you
in manifold Tablets as well as in My Most Holy Book. Well is it with him who deferreth
thereto.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [178]
Close
investigation will show that the primary cause of oppression and injustice, of
unrighteousness, irregularity and disorder, is the people’s lack of religious
faith and the fact that they are uneducated. When, for example, the people are
genuinely religious and are literate and well-schooled, and a difficulty
presents itself, they can apply to the local authorities; if they do not meet
with justice and secure their rights and if they see that the conduct of the
local government is incompatible with the divine good pleasure and the king’s
justice, they can then take their case to higher courts and describe the
deviation of the local administration from the spiritual law. Those courts can then send for the local
records of the case and in this way justice will be done. At present, however, because of their
inadequate schooling, most of the population lack even the vocabulary to
explain what they want.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, pp. 21–22) [179]
The primary,
the most urgent requirement is the promotion of education. It is inconceivable that any nation
should achieve prosperity and success unless this paramount, this fundamental
concern is carried forward. The
principal reason for the decline and fall of peoples is ignorance. Today the mass of the people are
uninformed even as to ordinary affairs, how much less do they grasp the core of
the important problems and complex needs of the time.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 127) [180]
Observe carefully how education and the arts of civilization bring honor,
prosperity, independence and freedom to a government and its people.
It is,
furthermore, a vital necessity to establish schools throughout Persia, even in
the smallest country towns and villages, and to encourage the people in every
possible way to have their children learn to read and write. If necessary, education should even be
made compulsory. Until the nerves
and arteries of the nation stir into life, every measure that is attempted will
prove vain; for the people are as the human body, and determination and the
will to struggle are as the soul, and a soulless body does not move. This dynamic power is present to a
superlative degree in the very nature of the Persian people, and the spread of
education will release it.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, pp. 129–130) [181]
And among the
teachings of Bahá’u’lláh is the promotion of education. Every child must be instructed in
sciences as much as is necessary.
If the parents are able to provide the expenses of this education, it is
well, otherwise the community must provide the means for the teaching of that
child.
(‘Abdu’l-Bahá, First Tablet to The Hague) [182]
The education
and training of children is among the most meritorious acts of humankind and
draweth down the grace and favor of the All-Merciful, for education is the
indispensable foundation of all human excellence and alloweth man to work his
way to the heights of abiding glory.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 103.1) [183]
It followeth that the children’s school must be a
place of utmost discipline and order, that instruction must be thorough, and
provision must be made for the rectification and refinement of character; so
that, in his earliest years, within the very essence of the child, the divine
foundation will be laid and the structure of holiness raised up.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 111.4) [184]
Establish schools that are well organized, and promote the fundamentals
of instruction in the various branches of knowledge through teachers who are
pure and sanctified, distinguished for their high standards of conduct and
general excellence, and strong in faith—scholars and educators with a thorough knowledge
of sciences and arts….
Included must
be promotion of the arts, the discovery of new wonders, the expansion of trade,
and the development of industry.
The methods of civilization and the beautification of the country must
also be encouraged….
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [185]
One of the
friends hath sent us a letter regarding the school at ‘Ishqábád, to the
effect that, praised be God, the friends there are now working hard to get the
school in order, and have appointed teachers well qualified for their task, and
that from this time forward the greatest care will be devoted to the
supervision and management of the school….
One of the
most important of undertakings is the education of children, for success and
prosperity depend upon service to and worship of God, the Holy, the
All-Glorified.
Among the
greatest of all great services is the education of children, and promotion of
the various sciences, crafts and arts.
Praised be God, ye are now exerting strenuous efforts toward this
end. The more ye persevere in this
most important task, the more will ye witness the confirmations of God, to such
a degree that ye yourselves will be astonished.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [186]
This school
is one of the vital and essential institutions which indeed support and bulwark
the edifice of humankind. God
willing, it will develop and be perfected along every line. Once this school hath, in every respect,
been perfected, once it hath been made to flourish and to surpass all other
schools, then, each following the other, more and more schools must be
established.
Our meaning
is that the friends must direct their attention toward the education and
training of all the children of Persia, so that all of them, having, in the
school of true learning, achieved the power of understanding and come to know
the inner realities of the universe, will go on to uncover the signs and
mysteries of God, and will find themselves illumined by the lights of the
knowledge of the Lord, and by His love.
This truly is the very best way to educate all peoples.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [187]
Exert every effort to acquire the various branches of knowledge and true
understanding. Strain every nerve
to achieve both material and spiritual accomplishments.
Encourage the
children from their earliest years to master every kind of learning, and make
them eager to become skilled in every art—the aim being that through the
favouring grace of God, the heart of each one may become even as a mirror
disclosing the secrets of the universe, penetrating the innermost reality of
all things; and that each may earn world-wide fame in all branches of
knowledge, science and the arts.
Certainly,
certainly, neglect not the education of the children. Rear them to be possessed of spiritual
qualities, and be assured of the gifts and favours of the Lord.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [188]
Your letter
was eloquent, its contents original and sensitively expressed, and it betokened
your great and praiseworthy efforts to educate the children, both girls and
boys. This is among the most
important of all human endeavours.
Every possible means of education must be made available to Bahá’í
children, tender plants of the divine garden, for in this consisteth the
illumination of humankind.
Praised be
God, the friends in ‘Ishqábád have laid a solid foundation, an unassailable
base. It was in the City of Love
that the first Bahá’í House of Worship was erected; and today in this city the
means for the education of children are also being developed, inasmuch as even
during the war years this duty was not neglected, and indeed deficiencies were
made up for. Now must ye widen the
scope of your endeavours and draw up plans to establish schools for higher
education, so that the City of Love will become the Bahá’í focal centre for
science and the arts. Thanks to the
bountiful assistance of the Blessed Beauty, means for this will be provided.
Devote ye
particular attention to the school for girls, for the greatness of this
wondrous Age will be manifested as a result of progress in the world of
women. This is why ye observe that
in every land the world of women is on the march, and this is due to the impact
of the Most Great Manifestation, and the power of the teachings of God.
Instruction
in the schools must begin with instruction in religion. Following religious training, and the
binding of the child’s heart to the love of God, proceed with his education in
the other branches of knowledge.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [189]
Make ye every
effort to improve the Tarbíyat School and to develop order and discipline in
this institution. Utilize every
means to make this School a garden of the All-Merciful, from which the lights
of learning will cast their beams, and wherein the children, whether Bahá’í or
other, will be educated to such a degree as to become God’s gifts to man, and
the pride of the human race. Let
them make the greatest progress in the shortest span of time, let them open
wide their eyes and uncover the inner realities of all things, become
proficient in every art and skill, and learn to comprehend the secrets of all
things even as they are—this faculty being one of the clearly evident effects
of servitude to the Holy Threshold.
It is certain
that ye will make every effort to bring this about, will also draw up plans for
the opening of a number of schools.
These schools for academic studies must at the same time be training
centres in behaviour and conduct, and they must favour character and conduct
above the sciences and arts. Good
behaviour and high moral character must come first, for unless the character be
trained, acquiring knowledge will only prove injurious. Knowledge is praiseworthy when it is
coupled with ethical conduct and virtuous character; otherwise it is a deadly
poison, a frightful danger. A
physician of evil character, and who betrayeth his trust, can bring on death,
and become the source of numerous infirmities and diseases.
Devote ye the
utmost attention to this matter, for the basic, the foundation-principle of a
school is first and foremost moral training, character and the rectification of
conduct.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [190]
The subjects
to be taught in children’s schools are many, and for lack of time We can touch
on only a few: First and most
important is training in behaviour and good character; the rectification of
qualities; arousing the desire to become accomplished and acquire perfections,
and to cleave unto the religion of God and stand firm in His Laws: to accord total obedience to every just
government, to show forth loyalty and trustworthiness to the ruler of the time,
to be well wishers of mankind, to be kind to all.
And further,
as well as in the ideals of character, instruction in such arts and sciences as
are of benefit, and in foreign tongues.
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.
To sum up,
let all the lessons be entirely devoted to the acquisition of human
perfections.
Here, then,
in brief are directions for the curriculum of these schools.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [191]
Your letter hath
come and hath occasioned the utmost joy, with its news that, praised be God, in
Hamadán a welfare and relief association hath been established. I trust that this will become a source
of general prosperity and assistance, and that means will be provided to set
the hearts of the poor and weak at rest, and to educate the orphans and other
children.
The question
of training the children and looking after the orphans is extremely important,
but most important of all is the education of girl children, for these girls
will one day be mothers, and the mother is the first teacher of the child. In whatever way she reareth the child,
so will the child become, and the results of that first training will remain
with the individual throughout his entire life, and it would be most difficult
to alter them. And how can a
mother, herself ignorant and untrained, educate her child? It is therefore clear that the education
of girls is of far greater consequence than that of boys. This fact is extremely important, and the
matter must be seen to with the greatest energy and dedication.
God sayeth in
the Qur’án that they shall not be equals, those who have knowledge and those
who have it not.[5] Ignorance is thus utterly to be blamed,
whether in male or female; indeed, in the female its harm is greater. I hope, therefore, that the friends will
make strenuous efforts to educate their children, sons and daughters
alike. This is verily the truth,
and outside the truth there is manifestly naught save perdition.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Arabic and Persian) [192]
In this new
and wondrous Cause, the advancement of all branches of knowledge is a fixed and
vital principle, and the friends, one and all, are obligated to make every
effort toward this end, so that the Cause of the Manifest Light may be spread
abroad, and that every child, according to his need, will receive his share of
the sciences and arts—until not even a single peasant’s child will be found who
is completely devoid of schooling.
It is
essential that the fundamentals of knowledge be taught; essential that all
should be able to read and write.
Wherefore is this new institution most worthy of praise, and its
programme to be encouraged. The
hope is that other villages will take you for a model, and that in every
village where there is a certain number of believers, a school will be founded
where the children can study reading, writing, and basic knowledge.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [193]
Bahá’u’lláh
has announced that inasmuch as ignorance and lack of education are barriers of
separation among mankind, all must receive training and instruction. Through this provision the lack of
mutual understanding will be remedied and the unity of mankind furthered and
advanced. Universal education is a
universal law.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 417) [194]
Among the
sacred obligations devolving upon the Spiritual Assemblies is the promotion of
learning, the establishing of schools and creation of the necessary academic
equipment and facilities for every boy and girl.
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.
To assist the
children of the poor in the attainment of these accomplishments, and
particularly in learning the basic subjects, is incumbent upon the members of
the Spiritual Assemblies, and is accounted as one of the obligations laid upon
the conscience of the trustees of God in every land.
“He that bringeth up his son or the son of another,
it is as though he hath brought up a son of Mine; upon him rest My Glory, My
Loving-Kindness, My Mercy, that have compassed the world.”
(Shoghi
Effendi, from a letter dated 8 June 1925 written to the Spiritual
Assemblies of the East—translated from the Persian) [195]
You had asked about poverty and wealth, and the toil of the poor and the
comfort of the rich, and you had expressed your amazement and wonder at this
situation….
The intent is
not, however, to say that all the poor will become rich and they will become
equal. Such a concept is like
saying that all the ignorant and the illiterate will become the sages of the
age and the learned of the learned.
Rather, when education becomes compulsory and universal, ignorance and
illiteracy will decrease and there will remain no one deprived of
education. But, as the basis for
distinction is in the person’s capacity and ability, and differences are
related to the degree of his intelligence and mental powers, therefore, all the
people will not be equal in their knowledge, learning and understanding. The intent is to say that the world of
creation calls for distinctions in people’s stations, and degrees in the
differences existing among them, so that the affairs of the world may become
organized and ordered. Diversity in
all created things, whether in kind, in physical appearance, or in station, is
the means for their protection, their permanence, unity and harmony. Each part complements the other.
(From a letter
dated 22 May 1928 written on behalf of Shoghi Effendi to an individual
believer—translated from the Persian) [196]
… Bahá’u’lláh considered education as one of the most fundamental factors
of a true civilization. This
education, however, in order to be adequate and fruitful, should be
comprehensive in nature and should take into consideration not only the
physical and the intellectual side of man but also his spiritual and ethical
aspects.
(From a letter
dated 9 July 1931 written on behalf of Shoghi Effendi to an individual
believer) [197]
You have
asked him for detailed information concerning the Bahá’í educational
programme. There is as yet no such
thing as a Bahá’í curriculum, and there are no Bahá’í publications exclusively
devoted to this subject, since the teachings of Bahá’u’lláh and ‘Abdu’l-Bahá do
not present a definite and detailed educational system, but simply offer
certain basic principles and set forth a number of teaching ideals that should
guide future Bahá’í educationalists in their efforts to formulate an adequate
teaching curriculum which would be in full harmony with the spirit of the
Bahá’í Teachings, and would thus meet the requirements and needs of the modern
age.
These basic principles are available in the sacred
writings of the Cause, and should be carefully studied, and gradually
incorporated in various college and university programmes. But the task of formulating a system of
education which would be officially recognized by the Cause, and enforced as
such throughout the Bahá’í world, is one which [the] present-day
generation of believers cannot obviously undertake, and which has to be
gradually accomplished by Bahá’í scholars and educationalists of the future.
(From a letter
dated 7 June 1939 written on behalf of Shoghi Effendi to an individual
believer) [198]
Education is a vast field, and educational theories abound. Surely many have considerable merit, but
it should be remembered that none is free of assumptions about the nature of
the human being and society. An
educational process should, for example, create in a child awareness of his or
her potentialities, but the glorification of self has to be scrupulously
avoided. So often in the name of
building confidence the ego is bolstered.
Similarly, play has its place in the education of the young. Children and junior youth, however, have
proven time and again their capacity to engage in discussions on abstract
subjects, undertaken at a level appropriate to their age, and derive great joy
from the serious pursuit of understanding.
An educational process that dilutes content in a mesmerizing sea of
entertainment does them no service.
(The Universal
House of Justice, from a message dated 12 December 2011 to all National
Spiritual Assemblies) [199]
Agriculture
Whilst in the
Prison of ‘Akká, We revealed in the Crimson Book that which is conducive to the
advancement of mankind and to the reconstruction of the world. The utterances set forth therein by the
Pen of the Lord of creation include the following which constitute the
fundamental principles for the administration of the affairs of men:
First: It is incumbent upon the ministers of the
House of Justice to promote the Lesser Peace so that the people of the earth
may be relieved from the burden of exorbitant expenditures. This matter is imperative and absolutely
essential, inasmuch as hostilities and conflict lie at the root of affliction
and calamity.
Second: Languages must be reduced to one common
language to be taught in all the schools of the world.
Third: It behoveth man to adhere tenaciously
unto that which will promote fellowship, kindliness and unity.
Fourth: Everyone, whether man or woman, should
hand over to a trusted person a portion of what he or she earneth through
trade, agriculture or other occupation, for the training and education of
children, to be spent for this purpose with the knowledge of the Trustees of
the House of Justice.
Fifth: Special regard must be paid to
agriculture. Although it hath been
mentioned in the fifth place, unquestionably it precedeth the others.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas
pp. 89–90) [200]
Thou hadst made reference in thy letter to agriculture. On this matter He hath laid down the
following universal rule that it is incumbent upon everyone, even should he be
resident in a particular land for no more than a single day, to become engaged
in some craft or trade, or agriculture, and that the very pursuit of such a
calling is, in the eyes of the one true God, identical with worship. This rule was exemplified by the Bahá’í
community at the time when they were facing exile from ‘Iráq, for, while they
were making arrangements for their journey, they occupied themselves in
cultivating the land; and when they set out, instructions were given for the
fruits of their labours to be distributed amongst the friends.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [201]
And if, as
you pass by fields and plantations, where the plants, flowers and
sweet-smelling herbs are growing luxuriantly together, forming a pattern of
unity, this is an evidence of the fact that that plantation and garden is
flourishing under the care of a skilful gardener. But when you see it in a state of
disorder and irregularity you infer that it has lacked the training of an
efficient farmer and thus has produced weeds and tares.
(‘Abdu’l-Bahá,
First Tablet to The Hague) [202]
Strive as much as possible to become proficient in the science of agriculture,
for in accordance with the divine teachings the acquisition of sciences and the
perfection of arts are considered acts of worship. If a man engageth with all his power in
the acquisition of a science or in the perfection of an art, it is as if he has
been worshiping God in churches and temples. Thus as thou enterest a school of
agriculture and strivest in the acquisition of that science thou art day and
night engaged in acts of worship—acts that are accepted at the threshold of the
Almighty. What bounty greater than
this, that science should be considered as an act of worship and art as service
to the Kingdom of God.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 126.1) [203]
Since thy dear child is taking his examinations, my fervent wish at the
divine Threshold is that, by the grace and favour of God, he may meet with
success, and that in the future he may go on to study agriculture and master
its various branches, practical and theoretical. Agriculture is a noble science and,
should thy son become proficient in this field, he will become a means of
providing for the comfort of untold numbers of people.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [204]
Commerce,
agriculture and industry should not, in truth, be a bar to service of the one true
God. Indeed, such occupations are
most potent instruments and clear proofs for the manifestation of the evidences
of one’s piety, of one’s trustworthiness and of the virtues of the All-Merciful
Lord.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [205]
The crisis that exists in the world is not confined
to the farmers. Its effects have
reached every means of livelihood.
The farmers are in a sense better off because they at least have food to
eat. But on the whole the crisis is
serving a great purpose. It is
broadening the outlook of
man, teaching him to think internationally, forcing him to take into
consideration the welfare of his neighbours if he wishes to improve his own
condition.
(From a letter
dated 2 March 1932 written on behalf of Shoghi Effendi to an individual
believer) [206]
Economics
O My Servants! Ye are the trees of My garden; ye must
give forth goodly and wondrous fruits, that ye yourselves and others may profit
therefrom. Thus it is incumbent on
every one to engage in crafts and professions, for therein lies the secret of
wealth, O men of understanding! For
results depend upon means, and the grace of God shall be all-sufficient unto
you. Trees that yield no fruit have
been and will ever be for the fire.
(Bahá’u’lláh,
The Hidden Words, Persian, no. 80) [207]
Should these sublime teachings be diffused, mankind shall be freed from
all perils, from all chronic ills and sicknesses. In like manner are the Bahá’í economic
principles the embodiment of the highest aspirations of all wage-earning
classes and of economists of various schools.
(‘Abdu’l-Bahá,
Tablet to Dr. Forel) [208]
To state the
matter briefly, the Teachings of Bahá’u’lláh advocate voluntary sharing, and
this is a greater thing than the equalization of wealth. For equalization must be imposed from
without, while sharing is a matter of free choice.
Man reacheth
perfection through good deeds, voluntarily performed, not through good deeds
the doing of which was forced upon him.
And sharing is a personally chosen righteous act: that is, the rich should extend
assistance to the poor, they should expend their substance for the poor, but of
their own free will, and not because the poor have gained this end by
force. For the harvest of force is
turmoil and the ruin of the social order.
On the other hand voluntary sharing, the freely-chosen expending of
one’s substance, leadeth to society’s comfort and peace. It lighteth up the world; it bestoweth
honor upon humankind.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, pars. 79.2–79.3) [209]
O my
spiritual friends! Among the
greatest means of achieving modern advancements, the prosperity of nations, and
the civilization of the peoples is the establishment of companies for commerce,
industry, and other sources of wealth, inasmuch as a company is a symbol of
oneness, unity, and harmony in the Cause of God. It is most difficult for humankind to
succeed in anything singly, but when an assemblage is formed and a company
established, the members will be enabled jointly to accomplish great
tasks. Consider, for instance, an
army. If each soldier were to enter
into combat singly, he would be fighting with the force of one man, but when a
troop is formed, each member of that troop resisteth with a thousand-fold
power, for the power of a thousand individuals is converged upon one
point. It is the same in other
matters. However, every business
company should be established on divine principles. Its foundations should be
trustworthiness, piety, and truthfulness, in order to protect the rights of the
people and to become, as day followeth day, a magnet of fidelity, so that the
confirmations of the All-Glorious may be unveiled. Moreover, a legitimate company must
needs exert all within its power to safeguard the rights of the people in all
matters, whether great or small, and to administer the affairs of the company
with the utmost perfection, uprightness, and care. If it be so conducted, that company,
beyond a shadow of a doubt, will become the embodiment of blessings, and that
assemblage will attract the confirmations of the Lord of all bounties and, safe
under the protection of the Greatest Name, will remain shielded from every
misfortune. Upon you be greetings
and praise.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [210]
The question
of economics must commence with the farmer and then be extended to the other
classes inasmuch as the number of farmers is far greater than all other
classes. Therefore, it is fitting
to begin with the farmer in matters related to economics for the farmer is the
first active agent in human society.
In brief, from among the wise men in every village a board should be set
up and the affairs of that village should be under the control of that board. Likewise a general storehouse should be
founded with the appointment of a secretary. At the time of the harvest, under the
direction of that board, a certain percentage of the entire harvest should be
appropriated for the storehouse.
The
storehouse has seven revenues:
Tithes, taxes on animals, property without an heir, all lost objects
found whose owners cannot be traced, one third of all treasure-trove, one third
of the produce of all mines, and voluntary contributions.
This
storehouse also has seven expenditures:
1. General running expenses of the
storehouse, such as the salary of the secretary and the administration of
public health.
2. Tithes to
the government.
3. Taxes on
animals to the government.
4. Costs of
running an orphanage.
5. Costs of
running a home for the incapacitated.
6. Costs of running
a school.
7. Payment of
subsidies to provide needed support of the poor.
The first
revenue is the tithe. It should be
collected as follows: If, for
instance, the income of a person is five hundred dollars and his necessary
expenses are the same, no tithes will be collected from him. If another’s expenses are five hundred
dollars while his income is one thousand dollars, one tenth will be taken from
him, for he hath more than his needs; if he giveth one tenth of the surplus,
his livelihood will not be adversely affected. If another’s expenses are one thousand
dollars, and his income is five thousand dollars, as he hath four thousand
dollars surplus he will be required to give one and a half tenths. If another person hath necessary
expenses of one thousand dollars, but his income is ten thousand dollars, from
him two tenths will be required for his surplus represents a large sum. But if the necessary expenses of another
person are four or five thousand dollars, and his income one hundred thousand,
one fourth will be required from him.
On the other hand, should a person’s income be two hundred, but his
needs absolutely essential for his livelihood be five hundred dollars, and
provided he hath not been remiss in his work or his farm hath not been blessed
with a harvest, such a one must receive help from the general storehouse so
that he may not remain in need and may live in comfort.
A certain
amount must be put aside from the general storehouse for the orphans of the
village and a certain sum for the incapacitated. A certain amount must be provided from
this storehouse for those who are needy and incapable of earning a livelihood,
and a certain amount for the village’s system of education. And, a certain amount must be set aside
for the administration of public health.
If anything is left in the storehouse, that must be transferred to the
general treasury of the nation for national expenditures.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [211]
One must therefore enact such laws and regulations as will moderate the
excessive fortunes of the few and meet the basic needs of the myriad millions
of the poor, that a degree of moderation may be achieved.
However,
absolute equality is just as untenable, for complete equality in wealth, power,
commerce, agriculture, and industry would result in chaos and disorder, disrupt
livelihoods, provoke universal discontent, and undermine the orderly conduct of
the affairs of the community. For
unjustified equality is also fraught with peril. It is preferable, then, that some
measure of moderation be achieved, and by moderation is meant the enactment of
such laws and regulations as would prevent the unwarranted concentration of wealth
in the hands of the few and satisfy the essential needs of the many. For instance, the factory owners reap a
fortune every day, but the wage the poor workers are paid cannot even meet
their daily needs: This is most
unfair, and assuredly no just man can accept it. Therefore, laws and regulations should
be enacted which would grant the workers both a daily wage and a share in a
fourth or fifth of the profits of the factory in accordance with its means, or
which would have the workers equitably share in some other way in the profits
with the owners. For the capital
and the management come from the latter and the toil and labour from the
former. The workers could either be
granted a wage that adequately meets their daily needs, as well as a right to a
share in the revenues of the factory when they are injured, incapacitated, or
unable to work, or else a wage could be set that allows the workers to both
satisfy their daily needs and save a little for times of weakness and
incapacity.
If matters
were so arranged, neither would the factory owners amass each day a fortune
which is absolutely of no use to them—for should one’s fortune increase beyond
measure, one would come under a most heavy burden, become subject to exceeding
hardships and troubles, and find the administration of such an excessive
fortune to be most difficult and to exhaust one’s natural powers—nor would the
workers endure such toil and hardship as to become incapacitated and to fall
victim, at the end of their lives, to the direst need.
It is
therefore clearly established that the appropriation of excessive wealth by a
few individuals, notwithstanding the needs of the masses, is unfair and unjust,
and that, conversely, absolute equality would also disrupt the existence,
welfare, comfort, peace, and orderly life of the human race. Such being the case, the best course is
therefore to seek moderation, which is for the wealthy to recognize the
advantages of moderation in the acquisition of profits and to show regard for
the welfare of the poor and the needy, that is, to fix a daily wage for the
workers and also to allot them a share of the total profits of the factory.
(‘Abdu’l-Bahá, Some
Answered Questions, pp. 316–318) [212]
Among the results of the manifestation of spiritual forces will be that
the human world will adapt itself to a new social form, the justice of God will
become manifest throughout human affairs, and human equality will be
universally established. The poor
will receive a great bestowal, and the rich attain eternal happiness. For although at the present time the
rich enjoy the greatest luxury and comfort, they are nevertheless deprived of
eternal happiness; for eternal happiness is contingent upon giving, and the
poor are everywhere in the state of abject need. Through the manifestation of God’s great
equity the poor of the world will be rewarded and assisted fully, and there
will be a readjustment in the economic conditions of mankind so that in the
future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of
this new economic condition as well as the poor, for owing to certain
provisions and restrictions they will not be able to accumulate so much as to
be burdened by its management, while the poor will be relieved from the stress
of want and misery. The rich will
enjoy his palace, and the poor will have his comfortable cottage.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 182–183) [213]
… Bahá’u’lláh
set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which
ensure the welfare of the commonwealth.
As the rich man enjoys his life surrounded by ease and luxuries, so the
poor man must, likewise, have a home and be provided with sustenance and
comforts commensurate with his needs.
This readjustment of the social economy is of the greatest importance
inasmuch as it ensures the stability of the world of humanity; and until it is
effected, happiness and prosperity are impossible.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 252) [214]
One of Bahá’u’lláh’s teachings is the adjustment of means of livelihood
in human society. Under this
adjustment there can be no extremes in human conditions as regards wealth and
sustenance. For the community needs
financier, farmer, merchant and laborer just as an army must be composed of
commander, officers and privates.
All cannot be commanders; all cannot be officers or privates. Each in his station in the social fabric
must be competent—each in his function according to ability but with justness
of opportunity for all….
Difference of
capacity in human individuals is fundamental. It is impossible for all to be alike,
all to be equal, all to be wise.
Bahá’u’lláh has revealed principles and laws which will accomplish the
adjustment of varying human capacities.
He has said that whatsoever is possible of accomplishment in human
government will be effected through these principles. When the laws He has instituted are
carried out, there will be no millionaires possible in the community and
likewise no extremely poor. This
will be effected and regulated by adjusting the different degrees of human
capacity. The fundamental basis of
the community is agriculture, tillage of the soil. All must be producers. Each person in the community whose need
is equal to his individual producing capacity shall be exempt from
taxation. But if his income is
greater than his needs, he must pay a tax until an adjustment is effected. That is to say, a man’s capacity for
production and his needs will be equalized and reconciled through
taxation. If his production
exceeds, he will pay a tax; if his necessities exceed his production, he shall
receive an amount sufficient to equalize or adjust. Therefore, taxation will be proportionate
to capacity and production, and there will be no poor in the community.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, pp. 301–303) [215]
The fundamentals of the whole economic condition are divine in nature and
are associated with the world of the heart and spirit. This is fully explained in the Bahá’í
teaching, and without knowledge of its principles no improvement in the
economic state can be realized. The
Bahá’ís will bring about this improvement and betterment but not through
sedition and appeal to physical force—not through warfare, but welfare. Hearts must be so cemented together,
love must become so dominant that the rich shall most willingly extend
assistance to the poor and take steps to establish these economic adjustments
permanently. If it is accomplished
in this way, it will be most praiseworthy because then it will be for the sake
of God and in the pathway of His service.
For example, it will be as if the rich inhabitants of a city should say,
“It is neither just nor lawful that we should possess great wealth while there
is abject poverty in this community,” and then willingly give their wealth to
the poor, retaining only as much as will enable them to live comfortably.
(‘Abdu’l-Bahá, The
Promulgation of Universal Peace, p. 334) [216]
He has also received the article you wrote for “The
Bahá’í World” on the economic teachings of the Cause.[6] As you say, the writings are not so rich
on this subject, and many of the issues at present baffling the minds of the
world are not even mentioned. The
primary consideration is the spirit that has to permeate our economic life and
this will gradually crystallize itself into definite institutions and
principles that would help to bring about the ideal condition foretold by
Bahá’u’lláh.
(From a letter
dated 20 December 1931 written on behalf of Shoghi Effendi to a National
Spiritual Assembly) [217]
With regard
to your wish for reorganizing your business along Bahá’í lines, Shoghi Effendi
deeply appreciates the spirit that has prompted you to make such a
suggestion. But he feels,
nevertheless, that the time has not yet come for any believer to bring about
such a fundamental change in the economic structure of our society, however
restricted may be the field for such an experiment. The economic teachings of the Cause,
though well known in their main outline, have not yet been sufficiently
elaborated and systematized to allow anyone to make an exact and thorough
application of them, even on a restricted scale.
(From a letter
dated 22 May 1935 written on behalf of Shoghi Effendi to an individual
believer) [218]
There are practically no technical teachings on economics in the
Cause, such as banking, the price system, and others. The Cause is not an economic system, nor
should its Founders be considered as having been technical
economists. The contribution of the
Faith to this subject is essentially indirect, as it consists in the
application of spiritual principles to our present-day economic system. Bahá’u’lláh has given us a few basic
principles which should guide future Bahá’í economists in establishing such
institutions as will adjust the economic relationships of the world.
… The Master
has definitely stated that wages should be unequal, simply because men are
unequal in their ability, and hence should receive wages that would correspond
to their varying capacities and resources.
This view seems to contradict the opinion of some modern
economists. But the friends should
have full confidence in the words of the Master, and should give preference to
His statements over those voiced by our so-called modern thinkers….
… Whatever
the progress of the machinery may be, man will have always to toil in order to
earn his living. Effort is an
inseparable part of man’s life. It
may take different forms with the changing conditions of the world, but it will
be always present as a necessary element in our earthly existence. Life is after all a struggle. Progress is attained through struggle,
and without such a struggle life ceases to have a meaning; it becomes even
extinct. The progress of machinery
has not made effort unnecessary. It
has given it a new form, a new outlet.
… By the
statement “the economic solution is divine in nature” is meant that religion
alone can, in the last resort, bring in man’s nature such a fundamental change
as to enable him to adjust the economic relationships of society. It is only in this way that man can
control the economic forces that threaten to disrupt the foundations of his
existence, and thus assert his mastery over the forces of nature.
… As already referred to …, social inequality is
the inevitable outcome of the natural inequality of men. Human beings are different in ability
and should, therefore, be different in their social and economic standing. Extremes of wealth and poverty should,
however, be totally abolished.
Those whose brains have contributed to the creation and improvement of
the means of production must be fairly rewarded, though these means may be
owned and controlled by others.
(From a letter
dated 26 December 1935 written on behalf of Shoghi Effendi to an
individual believer) [219]
With regard
to your question concerning the Bahá’í attitude towards labour problems: these cannot assuredly be solved,
‘Abdu’l-Bahá tells us, through the sheer force of physical violence. Non-co-operation too, even though not
accompanied by acts of violence, is ineffective. The conflict between labour and capital
can best be solved through the peaceful and constructive methods of
co-operation and of consultation.
(From a letter
dated 30 June 1937 written on behalf of Shoghi Effendi to an individual
believer) [220]
Regarding
your questions concerning the Bahá’í attitude on various economic problems,
such as the problem of ownership, control and distribution of capital, and of
other means of production, the problem of trusts and monopolies, and such
economic experiments as social co-operatives: the Teachings of Bahá’u’lláh and
‘Abdu’l-Bahá do not provide specific and detailed solutions to all such
economic questions, which mostly pertain to the domain of technical economics,
and as such do not concern directly the Cause. True, there are certain guiding
principles in Bahá’í Sacred Writings on the subject of economics, but these do
by no means cover the whole field of theoretical and applied economics, and are
mostly intended to guide future Bahá’í economic writers and technicians to
evolve an economic system which would function in full conformity with the
spirit, and the exact provisions of the Cause on this and similar
subjects. The International House
of Justice will have, in consultation with economic experts, to assist in the
formulation and evolution of the Bahá’í economic system of the future. One thing, however, is certain: that the Cause neither accepts the
theories of the Capitalistic economics in full, nor can it agree with the
Marxists and Communists in their repudiation of the principle of private
ownership and of this vital sacred right of the individual.
(From a letter
dated 10 June 1939 written on behalf of Shoghi Effendi to an individual
believer) [221]
The
ideologies now current in the world are extremely complex. Just as it is difficult to identify any
longer a coherent system of teachings which could be called Christianity and
embrace all those who call themselves Christians, so there are many kinds of
Communist, often stridently at variance with one another. Even more so are there many kinds of
“Capitalist” in the sense of those who advocate Capitalism as the most
desirable form of economic system.
“The Promise of World Peace” was no place for an analysis of the virtues
and shortcomings of these various theories, it could but allude to some of the
most glaring deficiencies produced by extreme variants, and encourage all who
advocate them to overlook their differences in a search for the real solution
of the problems afflicting mankind.
One could
postulate two extremes of economic theory:
those who believe that the best solution is to remove all governmental
control and intervention from the operation of the economic system, and those
who believe that the functioning of the economic system should be closely
supervised and adjusted by the State so that society is not at the mercy of the
system but has it under its control.
As has become abundantly clear, neither extreme is workable, and proponents
of both have gradually come to adopt more moderate stances, although there
tends to be an oscillation of viewpoints in response to changing
conditions. It was to the
proponents of one of these extremes and to the current highly unsatisfactory
economic situation in the world that the House of Justice was alluding when it
referred to those ideologies which have tended “to callously abandon starving
millions to the operations of a market system that all too clearly is
aggravating the plight of the majority of mankind, while enabling small
sections to live in a condition of affluence scarcely dreamed of by our
forebears.”
(From a letter
dated 13 November 1985 written on behalf of the Universal House of Justice
to an individual believer) [222]
An obvious
example arises in discussions of the process of globalization, to which your
letter alludes. The immense
advantages, that this long-awaited stage in the evolution of human society
brings with it, demand of government and civil society comparable efforts to
ensure a fair distribution of its benefits to the whole of humankind. ‘Abdu’l-Bahá sets the issue squarely
before us:
Consider an
individual who has amassed treasures by colonizing a country for his
profit: he has obtained an incomparable
fortune and has secured profits and incomes which flow like a river, while a
hundred thousand unfortunate people, weak and powerless, are in need of a
mouthful of bread. There is neither
equality nor benevolence. So you
see that general peace and joy are destroyed, and the welfare of humanity is
negated to such an extent as to make fruitless the lives of many. For fortune, honours, commerce, industry
are in the hands of some industrialists, while other people are submitted to
quite a series of difficulties and to limitless troubles: they have neither advantages, nor
profits, nor comforts, nor peace.
The challenges posed by this issue, which today affects the whole planet,
are on a scale unprecedented in human history. Addressing them will require unity of
understanding about what is at stake, an understanding that can be achieved
only by searching analysis, open public discussion and an unrelenting
commitment to putting into effect agreed upon systems of control.
(From a letter
dated 27 November 2001 written on behalf of the Universal House of Justice
to an individual believer) [223]
The Universal
House of Justice has received your letter … requesting clarification on what
constitutes an appropriate economic philosophy for our time….
In your …
letter you quote a passage from Century of Light, which refers to
the current reigning system of thought on the planet as morally and
intellectually bankrupt. The
passage suggests to you that capitalism is regarded by the Bahá’í community as
a useless economic philosophy for future world development. You find this stance surprising not only
because it is in direct opposition to conclusions reached by thinkers today who
consider capitalism the only viable system for global economic development, but
also because it seems to contradict certain statements made by Shoghi
Effendi. Capitalism has evolved
into a system which you would argue is largely, if not entirely, consistent
with Shoghi Effendi’s statements.
You wonder how Bahá’ís working in the field of economics are to move
forward, when they hold such widely differing views on the subject, from those
like you who see the Guardian’s remarks as support for capitalism to others who
believe it should be replaced.
There are two
aspects to the questions you raise.
One concerns the statement about the moral bankruptcy of today’s
dominant world system, and the other is related to the validity of economic
theories that embrace capitalism.
As to the first, the passage you quote from Century of Light is
intended as a general statement on the condition of the world, its political
and economic structures, and the injustices that are tearing away the fabric of
present-day society. One can
rightly denounce as unjust the current global situation, in which a relatively
few live in opulence while the vast majority of their fellow human beings are
condemned to a life of utter material poverty. Surely this situation cannot be
separated from the basic inadequacies of the dominant system of thought and the
structures and processes to which it has given rise.
The second aspect of your questions concerns the
specifics of economic theory. That,
as you mention, Bahá’í thinkers adhere to a wide range of views on capitalism
and its various forms should not be a cause for alarm. On the contrary, the House of Justice
finds the situation quite healthy and does not wish to elaborate further on the
subject at this time. You are correct
when you make the statement in your … letter that the solutions to humanity’s
problems are to be found in the application of scientific knowledge and the
Teachings of Bahá’u’lláh to social reality. It is to be expected, then, that the
Teachings would be brought to bear on the choices humanity has to make about
how to produce, distribute, multiply, apply and use material means. As is natural in the advancement of any
science, insights into a proper economic theory will only be gained as people
with divergent views explore different directions. Criticism of current economic practices should
not be misconstrued as simply a denunciation of capitalism, nor should it be
taken as an endorsement of socialism.
As you would readily agree, the premise of private ownership can give
rise to new and better ways than current modes of organizing the economic
activity of the human race.
(From a letter
dated 31 July 2002 written on behalf of the Universal House of Justice to
an individual believer) [224]
Social
justice will be attained only when every member of society enjoys a relative
degree of material prosperity and gives due regard to the acquisition of
spiritual qualities. The solution,
then, to prevailing economic difficulties is to be sought as much in the
application of spiritual principles as in the implementation of scientific
methods and approaches. The family
unit offers an ideal setting within which can be shaped those moral attributes
that contribute to an appropriate view of material wealth and its utilization.
Referring to
the exigencies of the material world, Bahá’u’lláh has affirmed that to every
end has been assigned a means for its accomplishment. A natural conclusion to be drawn from
reflection on this fundamental principle is that vigilance must be exercised in
distinguishing “means” from “ends”; otherwise, what is intended as a mere
instrument could easily become the very goal of an individual’s life. The acquisition of wealth is a case in
point; it is acceptable and praiseworthy to the extent that it serves as a means
for achieving higher ends—for meeting one’s basic necessities, for fostering
the progress of one’s family, for promoting the welfare of society, and for
contributing to the establishment of a world civilization. But to make the accumulation of wealth
the central purpose of one’s life is unworthy of any human being.
An idea
closely related to the above, and well in accord with the spirit of the Bahá’í
teachings, is that the end does not serve to justify the means. However constructive and noble the goal,
however significant to one’s life or to the welfare of one’s family, it must
not be attained through improper means.
Regrettably, a number of today’s leaders—political, social, and
religious—as well as some of the directors of financial markets, executives of
multinational corporations, chiefs of commerce and industry, and ordinary
people who succumb to social pressure and ignore the call of their conscience,
act against this principle; they justify any means in order to achieve their
goals.
The
legitimacy of wealth depends, ‘Abdu’l-Bahá has indicated, on how it is acquired
and on how it is expended. In this
connection, He has stated that “wealth is praiseworthy in the highest degree,
if it is acquired by an individual’s own efforts and the grace of God, in
commerce, agriculture, crafts and industry”, if the measures adopted by the
individual in generating wealth serve to “enrich the generality of the people”,
and if the wealth thus obtained is expended for “philanthropic purposes” and
“the promotion of knowledge”, for the establishment of schools and industry and
the advancement of education, and in general for the welfare of society….
Many would readily acknowledge that the acquisition
of wealth should be governed by the requirements of justice, which, as a
principle, can be expressed to varying degrees, on different levels. An employer and employee, for example,
are bound by the laws and conventions that regulate their work, and each is
expected to carry out his or her responsibilities with honesty and
integrity. At another level,
however, if the deeper implications of justice are to be realized, the other
two preconditions to the legitimate acquisition of wealth mentioned above must
be taken into account, and prevailing norms reassessed in their light. Here, the relationship between minimum
wage and the cost of living merits careful evaluation—this, especially in light
of the contribution workers make to a company’s success and their entitlement,
as noted by ‘Abdu’l-Bahá, to a fair share of the profits. The wide margin, often unjustifiable,
between the production costs of certain goods and the price at which they are
sold likewise requires attention, as does the question of the generation of
wealth through measures that “enrich the generality of the people”. What such reflection and inquiry will no
doubt make abundantly clear is that certain approaches to obtaining wealth—so
many of which involve the exploitation of others, the monopolization and
manipulation of markets, and the production of goods that promote violence and
immorality—are unworthy and unacceptable.
(The Universal
House of Justice, from a message dated 2 April 2010 to the Believers in
the Cradle of the Faith) [225]
The welfare
of any segment of humanity is inextricably bound up with the welfare of the
whole. Humanity’s collective life
suffers when any one group thinks of its own well-being in isolation from that
of its neighbours or pursues economic gain without regard for how the natural
environment, which provides sustenance for all, is affected. A stubborn obstruction, then, stands in
the way of meaningful social progress:
time and again, avarice and self-interest prevail at the expense of the
common good. Unconscionable
quantities of wealth are being amassed, and the instability this creates is
made worse by how income and opportunity are spread so unevenly both between
nations and within nations. But it
need not be so. However much such
conditions are the outcome of history, they do not have to define the future,
and even if current approaches to economic life satisfied humanity’s stage of
adolescence, they are certainly inadequate for its dawning age of
maturity. There is no justification
for continuing to perpetuate structures, rules, and systems that manifestly
fail to serve the interests of all peoples. The teachings of the Faith leave no room
for doubt: there is an inherent
moral dimension to the generation, distribution, and utilization of wealth and
resources.
(The Universal
House of Justice, from a message dated 1 March 2017 to the Bahá’ís of the
World) [226]
Health
Let them also
study whatever will nurture the health of the body and its physical soundness,
and how to guard their children from disease.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 94.3) [227]
Make ye then
a mighty effort, that the purity and sanctity which, above all else, are
cherished by ‘Abdu’l-Bahá, shall distinguish the people of Bahá; that in every
kind of excellence the people of God shall surpass all other human beings; that
both outwardly and inwardly they shall prove superior to the rest; that for
purity, immaculacy, refinement, and the preservation of health, they shall be
leaders in the vanguard of those who know.
And that by their freedom from enslavement, their knowledge, their
self-control, they shall be first among the pure, the free and the wise.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 129.14) [228]
O handmaiden
of the Most High! Thy letter was
received. Thou hast written that
thou seekest to establish a new hospital and art arranging and planning it
together with five other Bahá’í doctors.
Should such a matter be accomplished, it would be most beneficial.
(‘Abdu’l-Bahá,
from a Tablet—translated from the Persian) [229]
If the health and well-being of the body be
expended in the path of the Kingdom, this is very acceptable and praiseworthy;
and if it be expended to the benefit of the human world in general—even though
it be to their material (or bodily) benefit—and be a means of doing good, that
is also acceptable. But if the
health and welfare of man be spent in sensual desires, in a life on the animal
plane, and in devilish pursuits—then disease were better than such health; nay,
death itself were preferable to such a life. If thou art desirous of health, wish
thou health for serving the Kingdom.
I hope that thou mayest attain perfect insight, inflexible resolution,
complete health, and spiritual and physical strength in order that thou mayest
drink from the fountain of eternal life and be assisted by the spirit of divine
confirmation.
(‘Abdu’l-Bahá,
cited in Bahá’u’lláh and the New Era:
An Introduction to the Bahá’í Faith (Wilmette: Bahá’í Publishing, 2006), p. 127) [230]
Healing through purely spiritual forces is undoubtedly as inadequate as
that which materialist physicians and thinkers vainly seek to obtain by
resorting entirely to mechanical devices and methods. The best result can be obtained by combining
the two processes: spiritual and
physical.
(From a letter
dated 12 March 1934 written on behalf of Shoghi Effendi to an individual
believer) [231]
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, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, p. 204) [232]
You may be
pleased to learn that information on AIDS is incorporated in many Bahá’í health
education projects in Africa and throughout the world, emphasizing the
importance of chastity, marital fidelity, the sacredness of marriage and the
crucial importance of the family as the fundamental unit of society. Education about AIDS and human sexuality
is likely to be most effective if it is conducted within the context of
training focussed on the broader, spiritual and moral aspects of life, which
would lead to the strengthening of families and communities.
(From a letter
dated 15 November 2000 written on behalf of the Universal House of Justice
to an individual believer) [233]
Arts, Media, and Technology
It is
permissible to study sciences and arts, but such sciences as are useful and
would redound to the progress and advancement of the people. Thus hath it been decreed by Him Who is
the Ordainer, the All-Wise.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 26) [234]
At the outset
of every endeavour, it is incumbent to look to the end of it. 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.
(Bahá’u’lláh, Tablets
of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas,
p. 168) [235]
Erelong shall We bring into being through thee exponents of new and
wondrous sciences, of potent and effective crafts, and shall make manifest
through them that which the heart of none of Our servants hath yet conceived.
(Bahá’u’lláh, The
Summons of the Lord of Hosts: Tablets of Bahá’u’lláh (Wilmette: Bahá’í Publishing, 2006), pp. 52–53) [236]
“Arts, crafts and sciences uplift the world of being, and are conducive
to its exaltation.”
(Bahá’u’lláh, Epistle
to the Son of the Wolf, p. 26) [237]
Blessed is he
who in the days of God will engage in handicrafts. This is a bounty from God, for in this
Most Great Dispensation it is acceptable in the sight of God for man to occupy
himself in a trade which relieveth him of depending upon charity. The craft of every craftsman is regarded
as worship.
(Bahá’u’lláh,
from a Tablet—translated from the Persian) [238]
Whatever is written should not transgress the bounds of tact and wisdom,
and in the words used there should lie hid the property of milk, so that the
children of the world may be nurtured therewith, and attain maturity. We have said in the past that one word
hath the influence of spring and causeth hearts to become fresh and verdant,
while another is like unto blight which causeth the blossoms and flowers to
wither. God grant that authors
among the friends will write in such a way as would be acceptable to
fair-minded souls, and not lead to cavilling by the people.
(Bahá’u’lláh,
from a Tablet—translated from the Arabic and Persian) [239]
Would the extension of education, the development of useful arts and
sciences, the promotion of industry and technology, be harmful things? For such endeavor lifts the individual
within the mass and raises him out of the depths of ignorance to the highest
reaches of knowledge and human excellence.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 17) [240]
It is
therefore urgent that beneficial articles and books be written, clearly and
definitely establishing what the present-day requirements of the people are,
and what will conduce to the happiness and advancement of society. These should be published and spread
throughout the nation, so that at least the leaders among the people should
become, to some degree, awakened, and arise to exert themselves along those
lines which will lead to their abiding honor. The publication of high thoughts is the
dynamic power in the arteries of life; it is the very soul of the world. Thoughts are a boundless sea, and the
effects and varying conditions of existence are as the separate forms and
individual limits of the waves; not until the sea boils up will the waves rise
and scatter their pearls of knowledge on the shore of life.
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, p. 127) [241]
Observe for instance that in other countries they persevered over a long
period until finally they discovered the power of steam and by means of it were
enabled easily to perform the heavy tasks which were once beyond human
strength. How many centuries it
would take if we were to abandon the use of this power and instead strain every
nerve to invent a substitute. It is
therefore preferable to keep on with the use of steam and at the same time
continuously to examine into the possibility of there being a far greater force
available. One should regard the
other technological advances, sciences, arts and political formulae of proven
usefulness in the same light—i.e., those procedures which, down the ages, have
time and again been put to the test and whose many uses and advantages have demonstrably
resulted in the glory and greatness of the state, and the well-being and
progress of the people. Should all
these be abandoned, for no valid reason, and other methods of reform be
attempted, by the time such reforms might eventuate, and their advantages might
be put to proof, many years would go by, and many lives. Meanwhile, “we are still at the first
bend in the road.”
(‘Abdu’l-Bahá, The
Secret of Divine Civilization, pp. 131–132) [242]
In this new and wondrous Age, the unshakable foundation is the teaching
of sciences and arts. According to
explicit Holy Texts, every child must be taught crafts and arts, to the degree
that is needful. Wherefore, in
every city and village, schools must be established and every child in that city
or village is to engage in study to the necessary degree.
(‘Abdu’l-Bahá, Selections
from the Writings of ‘Abdu’l-Bahá, par. 109.1) [243]
The day will come when the Cause will spread like wildfire when its
spirit and teachings will be presented on the stage or in art and literature as
a whole. Art can better awaken such
noble sentiments than cold rationalizing, especially among the mass of the
people.
(From a letter
dated 10 October 1932 written on behalf of Shoghi Effendi to an individual
believer) [244]
With regard
to the … magazine, … he suggests that more emphasis be laid on the number and
quality of articles, and that the latter be written not only on specific Bahá’í
subjects, but should cover a wide range of material, whether social, religious
or humanitarian. The science
section is, no doubt, very important and has a special appeal to the young and
the newcomers.
(From a letter
dated 30 May 1935 written on behalf of Shoghi Effendi to an individual
believer) [245]
The unity of
the human race, as envisaged by Bahá’u’lláh, implies the establishment of a
world commonwealth in which all nations, races, creeds and classes are closely
and permanently united, and in which the autonomy of its state members and the
personal freedom and initiative of the individuals that compose them are
definitely and completely safeguarded….
The press will, under such a system, while giving full scope to the
expression of the diversified views and convictions of mankind, cease to be
mischievously manipulated by vested interests, whether private or public, and
will be liberated from the influence of contending governments and peoples.
(Shoghi
Effendi, from a letter dated 11 March 1936, in The World Order of
Bahá’u’lláh, pp. 203–204) [246]
Imbued with this excellence and a corresponding humility, with tenacity
and a loving servitude, today’s youth must move towards the front ranks of the
professions, trades, arts and crafts which are necessary to the further
progress of humankind—this to ensure that the spirit of the Cause will cast its
illumination on all these important areas of human endeavour. Moreover, while aiming at mastering the
unifying concepts and swiftly advancing technologies of this era of
communications, they can, indeed they must also guarantee the transmittal to
the future of those skills which will preserve the marvelous, indispensable
achievements of the past.
(The Universal
House of Justice, from a message dated 8 May 1985 to the Bahá’í Youth of
the World) [247]
The scientific and technological advances occurring
in this unusually blessed century portend a great surge forward in the social
evolution of the planet, and indicate the means by which the practical problems
of humanity may be solved. They
provide, indeed, the very means for the administration of the complex life of a
united world. Yet barriers persist. Doubts, misconceptions, prejudices,
suspicions and narrow self-interest beset nations and peoples in their
relations one to another.
(The Universal
House of Justice, from a message dated October 1985 to the Peoples of the World) [248]
It is useful
to bear in mind that the Internet is a reflection of the world around us, and
we find in its infinitude of pages the same competing forces of integration and
disintegration that characterize the tumult in which humanity is caught up.
(From a letter
dated 9 April 2008 written on behalf of the Universal House of Justice to
an individual believer) [249]
The capacity of the institutions and agencies of the Faith to build unity
of thought in their communities, to maintain focus among the friends, to
channel their energies in service to the Cause, and to promote systematic
action depends, to an extent, on the degree to which the systems and
instruments they employ are responsive to reality, that is, to the needs and
demands of the local communities they serve and the society in which they
operate.
In this
connection, we are instructed to provide a word of warning: The use of technology will, of course,
be imperative to the development of effective systems and instruments …; yet it
cannot be allowed to define needs and dictate action.
(From a letter
dated 30 March 2011 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [250]
There is no
doubt that modern technologies can be valuable instruments in the great
enterprise of building a prosperous world civilization. Surely, however, as an individual
committed to rural development, you are aware of the potentially destructive
forces unleashed by a naïve implementation of technology in the name of
modernity and globalization. For
example, the introduction of the agricultural practice of monoculture in rural
areas, intended to increase efficiency and yield for small landowners, has in
some instances actually cost them their land; even if there is, ultimately,
merit in moving toward modern agricultural practices, one cannot be blind to
the tremendous cost in human suffering that may occur, and which might be
mitigated by a change in approach.
The statement in the letter was a reference to these negative
tendencies, and not a general condemnation of technological development and
progress, which are upheld by the teachings of the Faith….
Bahá’ís involved in projects for social and
economic development recognize that there are both benefits and pitfalls
involved with the use of technology.
The key question is, therefore, not whether to use technology, but how
to use it. Approaches to
development centred on the donation of goods and services, so characteristic of
well-intentioned traditional religious charity and the programs of the welfare
state, are known to have debilitating effects. The initial allure of the promised
technologies often proves ephemeral.
It is to this phenomenon that the phrase “technologies deceptively
packaged” refers. It is hoped that
the friends in the development field will weigh the technical issues and social
forces involved and bring to bear a profound understanding of both science and
religion, so that they may contribute to a sound approach that avoids the
extremes of blind faith in materialism and a romantic attachment to tradition.
(From a letter
dated 30 December 2014 written on behalf of the Universal House of Justice
to an individual believer) [251]
As you know,
technological advancement is integral to the emergence of a global
civilization. Indeed, the Internet
is a manifestation of a development anticipated by the Guardian when, in
describing the characteristics of a unified humanity, he foresaw that a
“mechanism of world inter-communication will be devised, embracing the whole
planet, freed from national hindrances and restrictions, and functioning with
marvellous swiftness and perfect regularity.” Yet, learning to utilize the Internet in
a manner conducive to material and spiritual progress is an immense challenge.
… However,
given that the Internet allows for the instantaneous dissemination of content
among growing multitudes, wisdom and self-discipline are required lest the
significance or dignity of the Teachings become compromised by an unbecoming,
inaccurate, or trivialized presentation….
… For
example, while it may be beneficial to reflect on the nature and form of the
core activities, especially in the context of the experience of a cluster or
region, certain problems arise in attempting to create a site that aims to
speak to Bahá’ís worldwide about the subject. Such an approach could lead to the
cultural norms and values of a particular population being promoted to a
universal audience—a pattern all too prevalent in the world today. There is also the danger of exerting an
unintended influence on the process of learning unfolding at the grassroots,
where individuals, communities, and institutions are acting as protagonists of
their own growth and development.
The perspectives offered in the following extract from the message dated
12 December 2011 from the House of Justice to all National Spiritual
Assemblies—although in the specific context of artistic endeavours and
supplementary educational materials—are especially relevant to aspects of
culture mentioned above:
Propelled by forces generated both within and outside the Bahá’í
community, the peoples of the earth can be seen to be moving from divergent
directions, closer and closer to one another, towards what will be a world
civilization so stupendous in character that it would be futile for us to
attempt to imagine it today. As
this centripetal movement of populations accelerates across the globe, some
elements in every culture, not in accord with the teachings of the Faith, will
gradually fall away, while others will be reinforced. By the same token, new elements of culture
will evolve over time as people hailing from every human group, inspired by the
Revelation of Bahá’u’lláh, give expression to patterns of thought and action
engendered by His teachings, in part through artistic and literary works…. We long to see, for instance, the
emergence of captivating songs from every part of the world, in every language,
that will impress upon the consciousness of the young the profound concepts
enshrined in the Bahá’í teachings. Yet
such an efflorescence of creative thought will fail to materialize, should the
friends fall, however inadvertently, into patterns prevalent in the world that
give licence to those with
financial resources to impose their cultural perspective on others,
inundating them with materials and products aggressively promoted.
(From a letter
dated 9 October 2015 written on behalf of the Universal House of Justice
to a National Spiritual Assembly) [252]
One of the
most significant developments that mark the unfoldment of the Divine Plan at this
time has been the advancements at the level of culture that the Bahá’í
community has experienced and to which the House of Justice has in several of
its messages referred. These
advancements deserve profound reflection.
Every devoted believer will surely wish to guard and further foster
them. Accordingly, the friends must
pay heed to their manner of communication which can do so much to impact the
community’s culture. They must aim
to raise consciousness without awakening the insistent self, to disseminate
insight without cultivating a sense of celebrity, to address issues profoundly
but not court controversy, to remain clear in expression but not descend to
crassness prevalent in common discourse, and to avoid deliberately or
unintentionally setting the agenda for the community or, in seeking the
approval of society, recasting the community’s endeavors in terms that can
undermine those very endeavors.
(From a letter
dated 4 April 2018 written on behalf of the Universal House of Justice to
a National Spiritual Assembly) [253]
[1] i.e., Yaḥyá, the Arabic name of
John the Baptist, who was titled “the Chaste”. See Qur’án 3:39.
[2] The first
principle referred to in this letter is “the principle that the writings of
‘Abdu’l-Bahá and the Guardian are thoroughly imbued with the spirit of the
Revelation of Bahá’u’lláh and intimately linked with the Teachings of
Bahá’u’lláh Himself.” See Messages
from the Universal House of Justice, 1986–2001, the Fourth
Epoch of the Formative Age (Wilmette: Bahá’í Publishing, 2009), pars. 201.9–201.11.
[3] “Social Action: A paper prepared by the Office of Social
and Economic Development at the Bahá’í World Centre, 26 November 2012,”
published in Framework for Action:
Selected Messages of the Universal House of Justice and Supplementary
Material, 2006–2016 (West Palm Beach:
Palabra Publications, 2017), pp. 327–350. It is also available on the Bahá’í
Reference Library.
[4] Qur’án 51:22.
[5] Qur’án 39:12.
[6] “The World Economy
of Bahá’u’lláh” by Horace Holley, in The Bahá’í World, vol. 4, 1930–1932
(New York: Bahá’í Publishing Committee,
1933), pp. 351–367.