Chapter@1@Contemporary Issues & Goals
1.
"People for the most part delight in superstitions. They regard a single
drop of the sea of delusion as preferable to an ocean of certitude. By holding
fast unto names they deprive themselves of the inner reality and by clinging to
vain imaginings they are kept back from the Dayspring of heavenly signs. God
grant you may be graciously aided under all conditions to shatter the idols of
superstition and to tear away the veils of the imaginations of men."
(Baháfuflláh: Tablets of Baháfuflláh, p. 58)
2. "Man
must seek reality himself, forsaking imitations and adherence to mere
hereditary forms. As the nations of the world are following imitations in lieu
of truth and as imitations are many and various, differences of belief have
been productive of strife and warfare. So long as these imitations remain, the
oneness of the world of humanity is impossible. Therefore, we must investigate
reality in order that by its light the clouds and darkness may be dispelled,
Reality is one reality; it does not admit multiplicity or division. If the
nations of the world investigate reality, they will agree and become united.
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 180)
1.2. Unbiased Search for Truth
3. "O
Son of Spirit!
"The best beloved of all things in My sight is Justice; turn not
away therefrom if thou desirest Me, and neglect it not that I may confide in
thee. By its aid thou shalt see with thine own eyes and not through the eyes of
others, and shalt know of thine own knowledge and not through the knowledge of
thy neighbour. Ponder this in thy heart; how it behoveth thee to be. Verily
justice is my gift to thee and the sign of My loving-kindness. Set it then
before thine eyes."
(Baháfuflláh: The Hidden Words of Baháfuflláh, Arabic
#2, p. 3)
4. "Man
is not intended to see through the eyes of another, hear through another's ears
nor comprehend with another's brain. Each human creature has individual
endowment, power and responsibility in the creative plan of God. Therefore,
depend upon your own reason and judgment and adhere to the outcome of your own
investigation; otherwise, you will be utterly submerged in the sea of ignorance
and deprived of all the bounties of God."
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 293)
5.
"Since my arrival in Paris, I have been told of the Theosophical Society,
and I know that it is composed of honoured and respected men. You are men of
intellect and thought, men with spiritual ideals, and it is a great pleasure
for me to be among you.
"Let us thank God who has drawn us together this evening. It
gives me great joy, for I see that you are seekers after truth. You are not
held in bondage by the chains of prejudice, and our greatest longing is to know
the truth. Truth may be likened to the sun! The sun is the luminous body that
disperses all shadows; in the same way does truth scatter the shadows of our
imagination. As the sun gives life to the body of humanity so does truth give
life to their souls. Truth is a sun that rises from different points on the
horizon.
"Sometimes the sun rises from the centre of the horizon, then
in summer it rises farther north, in winter farther south-----but it is always
the self-same sun, however different are the points of its rising.
"In like manner truth is one, although its manifestations may
be very different. Some men have eyes and see. These worship the sun, no matter
from which point on the horizon it may dawn; and when the sun has left the
winter sky to appear in the summer one, they know how to find it again. Others
there are who worship only the spot from which the sun arose, and when it
arises in its glory from another place they remain in contemplation before the
spot of its former rising. Alas! These men are deprived of the blessings of the
sun. Those who in truth adore the sun itself will recognize it from whatsoever
dawning-place it may appear, and will straightway[sic] turn their faces towards
its radiance.
"We must adore the sun itself and not merely the place of its
appearance. In the same way men of enlightened heart worship truth on whatever
horizon it appears."
(eAbdufl-Bahá:
Paris Talks, p. 127-128)
6. "How
can a man believe to be a fact that which science has proved to be impossible?
If he believes in spite of his reason, it is rather ignorant superstition than
faith. The true principles of all religions are in conformity with the
teachings of science.@@
"The Unity of God is logical, and this idea is not
antagonistic to the conclusions arrived at by scientific study.@@
"All religious laws conform to reason and are suited to the
people for whom they are framed, and the age in which they are to be
obeyed."
(eAbdufl-Bahá:
Paris Talks, pp. 141-142)
7. "If
religion were contrary to logical reason then it would cease to be a religion
and be merely a tradition Religion and science are the two wings upon which
man's intelligence can soar into the heights, with which the human soul can
progress. It is not possible to fly with one wing alone! Should a man try to
fly with the wing of religion alone he would quickly fall into the quagmire of
superstition, whilst on the other hand, with the wing of science alone he would
also make no progress, but fall into the slough of materialism. . . . .
"...science is the light, and being so, religion truly
so-called does not oppose knowledge.
"...But the religion which does not walk hand in hand with
science is itself in the darkness of superstition and ignorance."
(eAbdufl-Bahá:
Peace: More than an End to War,
pp. 77-78)
8. "True
science is reason and reality, and religion is essentially reality and pure
reason; therefore the two must correspond. Religious teaching which is at
variance with science and reason is human invention and imagination unworthy of
acceptance, for the antithesis and opposite of knowledge is superstition born
of the ignorance of man. If we say religion is opposed to science we lack
knowledge of either true science or true religion for both are founded upon the
premises and conclusions of reason and both must bear its test."
(eAbdufl-Bahá: Promulgation of Universal Peace, p. 107)
9. "Man
has two powers; and his development, two aspects. One power is connected with
the material world and by it he is capable of material advancement. The other
power is spiritual, and through its development his inner, potential nature is
awakened. These powers are like two wings. Both must be developed, for flight
is impossible with one wing.
(eAbdufl-Bahá: Promulgation of Universal Peace, p. 60)
10.
"Some men's lives are solely occupied with the things of this world; their
minds are so circumscribed by exterior manners and traditional interests that
they are blind to any other realm of existence, to the spiritual significance
of all things! They think and dream of earthly fame, of material progress.
Sensuous delights and comfortable surroundings bound their horizon, their
highest ambitions centre in successes of worldly conditions and circumstances!
The curb not their lower propensities; they eat, drink, and sleep! Like the
animal, they have no thought beyond their own physical well-being. It is true
that these necessities must be dispatched. Life is a load which must be carried
on while we are on earth, but the cares of the lower things of life should not
be allowed to monopolize all the thoughts and aspirations of a human being. The
heart's ambitions should ascend to a more glorious goal, mental activity should
rise to higher levels!"
(eAbdufl-Bahá:
Paris Talks, pp. 98-99)
2.3. Balance and Moderation
11.
"It is incumbent upon them who are in authority to exercise moderation in
all things. Whatsoever passeth beyond the limits of moderation will cease to
exert a beneficial influence. Consider for instance such things as liberty,
civilization and the like. However much men of understanding may favorably
regard them, they will, if carried to excess, exercise a pernicious influence
upon men."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
CX, p. 216)
12. "The
civilization, so often vaunted by the learned exponents of arts and sciences,
will, if allowed to overleap the bounds of moderation, bring great evil upon
men. Thus warneth you He Who is the All-Knowing. If carried to excess,
civilization will prove as prolific a source of evil as it had been of goodness
when kept within the restraints of moderation."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
CLXIV, pp. 342-343)
13.
"Moderation is necessary in all affairs. Man must take a lesson from
divine actions and deeds for God suffers a tree to grow a long time before it
attains to perfection. He is able to make a tree grow to fruition in an
instant, but wisdom requires a gradual development."
(eAbdufl-Bahá:
Divine Therapy, p. 163)@
14.
"Should a man wish to adorn himself with the ornaments of the earth to wear
its apparels or partake of the benefits it can bestow, no harm can befall him
if he alloweth nothing whatever to intervene between him and God, for God has
ordained every good thing whether created in, the heavens or in the earth, for
such of His servants as truly believe in Him. Eat ye, O people of the good
things which God hath allowed you, and deprive not yourselves from His wondrous
bounties. Render thanks and praise unto Him, and be of them that are truly
thankful "
(Baháfuflláh:
Advent of Divine Justice, p.
28)@
15. "All
that has been created is for man who is at the apex of creation, and he must be
thankful for the divine bestowals. All material things are for us so that
through our gratitude we may learn to understand life as a divine benefit. If
we are disgusted with life we are ingrates, for our material and spiritual
existence are the outward evidences of the divine mercy. Therefore we must be
happy and spend our time in praises, appreciating all things."
(eAbdufl-Bahá:
Baháfuflláh and the New Era, p.
103)
16.
"That the divers communions of the earth, and the manifold systems of
religious belief, should never be allowed to foster the feelings of animosity
among men, is, in this Day, of the essence of the faith of God and His
Religion. These principles and laws, these firmly established and mighty
systems, have proceeded from one Source, and are the rays of one Light. That
they differ one from another is to be attributed to the varying requirements of
the ages in which they are promulgated.
(Baháfuflláh:
Peace: More than an End to War,
pp. 122-123)
17. "The
divine religions embody two kinds of ordinances. First, there are those which
constitute essential, or spiritual, teachings of the Word of God. These are
faith in God, the acquirement of the virtues which characterize perfect
manhood, praiseworthy moralities, the acquisition of the bestowals and bounties
emanating from the divine effulgences ----in brief, the ordinances which
concern the realm of morals and ethics. This is the fundamental aspect of the
religion of God, and this is of the highest importance. . . .
"Second, there are laws and ordinances which are temporary
and nonessential. These concern human transactions and relations. They are
accidental and subject to change according to the exigencies of time and place.
These ordinances are neither permanent nor fundamental. For instance, during
the time of Noah it was expedient that seafood be considered as lawful;
therefore. God commanded Noah to partake of all marine animal life. During the
time of Moses this was not in accordance with the exigencies of Israel's
existence; therefore, a second command was revealed partly abrogating the law
concerning marine foods. During the time of Abraham-----upon Him be
peace!-----camel's milk was considered a lawful and acceptable food; likewise
the flesh of the camel; but during Jacob's time because of a certain vow He
made this became unlawful. These are nonessential, temporary laws.
In the Holy Bible there are certain commandments which according
to those by one times constituted the very spirit of the age, the very light of
that period. For example, according to the law of the Torah if a man committed
theft of a certain amount, they cut off his hand. Is it practicable and
reasonable in this present day to cut off a man's hand for the theft of a
dollar? In the Torah there are ten ordinances concerning murder. Could these be
made effective today? Unquestionably no; times have changed. According to the
explicit text of the Bible if a man should change or break the law of the
Sabbath or if he should touch fire on the Sabbath, he must be killed. Today
such a law is abrogated. The Torah declares that if a man should speak a
disrespectful word to his father, he should suffer the penalty of death. Is
this possible of enforcement now? No; human conditions have undergone changes.
Likewise, during the time of Christ certain minor ordinances conformable to
that period were enforced.
"It has been shown conclusively, therefore, that the
foundation of the religion of God remains permanent and un-changing. It is that
fixed foundation which ensures the progress and stability of the body politic
and the illumination of humanity. It has ever been the cause of love and
justice amongst men. It works for the true fellowship and unification of all
mankind, for it never changes and is not subject to supersedure. The
accidental, or nonessential, laws which regulate the transactions of the social
body and everyday affairs of life are changeable and subject to abrogation.
(eAbdufl-Bahá:
Promulgation of Universal Peace,
pp. 403-405)
18.
"Religion has two main parts: (1) The Spiritual. (2) The Practical.
"The spiritual part never changes. All the Manifestations of
God and His Prophets have taught the same truths and given the same spiritual
law. They all teach the one code of morality. There is no division in the
truth. The Sun has sent forth many rays to illumine human intelligence, the
light is always the same.
"The practical part of religion deals with exterior forms and
ceremonies, and with modes of punishment for certain offenses. This is the
material side of the law, and guides the customs and manners of the people.
"...whilst the spiritual law never alters, the practical
rules must change their application with the necessities of the time. The
spiritual aspect of religion is the greater, the more important of the two, and
this is the same for all time, it never changes! It is the same, yesterday,
today, and for ever!"
(eAbdufl-Bahá:
Paris Talks, pp. 142-143)
19.
"Contemplate with thine inward eye the chain of successive Revelations
that hath linked the Manifestation of Adam with that of the Báb. I testify
before God that each one of these Manifestations hath been sent down through
the operation of the Divine Will and Purpose, that each hath been entrusted
with a divinely-revealed Book and been commissioned to unravel the mysteries of
a mighty Tablet. The measure of the Revelation with which every one of them
hath been identified had been definitely foreordained. This verily is a token
of Our favor unto them, if ye be of those that comprehend this truth."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
XXXI, pp. 74-75)
20.
"Consider that which hath been sent down unto Muhammad the Apostle of God.
The measure of the Revelation of which He was the bearer had been clearly
foreordained by Him Who is the Almighty, the All-Powerful. They that heard Him,
how-ever could apprehend His purpose only to the extent of their station and
spiritual capacity. He, in like manner, uncovered the Face of Wisdom in
proportion to their ability to sustain the burden of His Message. No sooner had
mankind attained the stage of maturity, than the Word revealed to men's eyes
the latent energies with which it had been endowed-----energies which
manifested themselves in the plenitude of their glory when the Ancient Beauty
appeared in the year sixty in the person of 'Ali-Muhammad, the Báb."
(Baháfuflláh: Gleanings from the Writings of
Baháfuflláh, XXXIII, p. 77)
21. "In
thine esteemed letter thou hadst inquired which of the Prophets of God should
be regarded as superior to others. Know thou assuredly that the essence of all
the Prophets of God is one and the same. Their unity is absolute. God, the
Creator saith: There is no distinction whatsoever among the Bearers of My
Message. They all have but one purpose; their secret is the same secret. TD
Prefer one in honor to another to exalt certain ones above the rest is in no
wise to be permitted. Even true Prophet hath regarded His Message as
fundamentally the same as the Revelation of every other Prophet gone before
Him. . .
"The measure of the revelation of the Prophets of God in this
world however must differ. Each and every one of them hath been the Bearer of a
distinct Message, and hath been commissioned to reveal Himself through specific
acts. It is for this reason that they appear to vary in their greatness. Their
Revelation may be likened unto the light of the moon that sheddeth its radiance
upon the earth. Though every time it appeareth, it revealeth a fresh measure of
its brightness, yet its inherent splendor can never diminish, nor can its light
suffer extinction.
"It is clear and evident, therefore, that an apparent
variation in the intensity of their light is not inherent in the light itself,
but should rather be attributed to the varying receptivity of an ever-changing
world. . .
"The Prophets of God should be regarded as physicians whose
task is to foster the well-being of the world and its peoples, that, through
the spirit of oneness, they may heal the sickness of a divided humanity . .
.Little wonder then, if the treatment prescribed by the physician in this day
should not be found to be identical wit that which he prescribed before."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
XXXIV, pp. 78-80)
22.
"...Once in about a thousand years shall this City be renewed and
readorned. . .
"That City is none other than the Word of God revealed in
every age and dispensation. In the days of Moses it was the Pentateuch; in the
days of Jesus, the Gospel; in the days of Muhammad, the Messenger of God, the
Qur'an; in this day, the Bayan; and in the Dispensation of Him Whom God will
make manifest, His own Book---the Book unto which all the Books of former
Dispensations must needs be referred, the Book that standeth amongst them all
transcendent and supreme."
(Baháfuflláh:
Kitáb-i-Íqán, p. 199)
3.4. Spiritual Cycle: The
Limitations of Human Interpretations an Imaginations
23.
"Leaders of religion, in every age, have hindered their people from
attaining the shores of eternal salvation, inasmuch as they held the reins of
authority in their mighty rasp. Some for the lust of leadership, others through
want of knowledge and understanding have been the cause of the deprivation of
the people. . .What unspeakable cruelties the that have occupied the seats of
authority and learning have inflicted upon the true Monarchs of the world,
those Gems of divine virtue!"
(Baháfuflláh:
Peace: More than an End to War,
p. 73)
24.
"These leaders ('the divines of the age'), owing to their immersion in
selfish desires, and their pursuit of transitory and sordid things, have
regarded these divine Luminaries as being opposed to the standards of their
knowledge and understanding, and the opponents of their ways and judgments. As
they have literally interpreted the Word of God and the sayings and traditions
of the Letters of Unity, and expounded them according to their own deficient
understanding, they have therefore deprived themselves and all their people of
the bountiful showers of the grace and mercies of God."
(Baháfuflláh:
Kitáb-i-Íqán, p. 82)
25.
"...the day of the appearance of the Holy Manifestations is the spiritual
springtime; it is the divine splendor; it is the heavenly bounty, the breeze of
life, the rising of the Sun of Reality. Spirits are quickened; hearts are
refreshed and invigorated souls become good; existence is set in motion; human
realities are gladdened, and grow and develop in good qualities and
perfections. General progress is achieved and revival takes place, for it is
the day of resurrection, the time of excitement and ferment, and the season of
bliss, of joy and of intense rapture.
"Afterward the life-giving spring ends in fruitful summer.
The word of God is exalted, the Law of God is promulgated; all things reach
perfection. The heavenly table is read the holy breezes perfume the East and the
West, the teachings of God conquer the world, men become educated praiseworthy
results are produced, universal progress appears in the world of humanity, and
the divine bounties surround all things. The sun of Reality rises from the
horizon of the Kingdom with the greatest power and heat. When it reaches the
meridian, it will begin to decline and descend and the spiritual summer will be
followed by autumn, when growth and development are arrested. Breezes change
into blighting winds and the unwholesome season dissipates the beauty and
freshness of the gardens plains and bowers---that is to say, attraction and
goodwill do not remain divine qualities are changed, the radiance of hearts is
dimmed the spirituality of souls is altered, virtues are replaced by vices and
holiness and purity, disappear. Only the name of the Religion of God remains,
and the exoteric forms of the divine teachings. The foundations of the Religion
of God are destroyed and annihilated and nothing but forms and customs exist.
Divisions appear, firmness is changed into instability, and spirits become
dead; hearts languish, souls become inert, and winter arrives---that is to say
the coldness of ignorance envelops the world, and the darkness of human error
prevails. After this come indifference, disobedience, inconsiderateness,
indolence, baseness, animal instincts and the coldness and insensibility of
stones. It is like the season of winter when the terrestrial globe, deprived of
the effect of the heat of the sun becomes desolate and dreary. When the world
of intelligence and thought has reached to this stage, there remain only
continual death and perpetual nonexistence.@@
"When the season of winter has had its effect, again the
spiritual springtime returns, and a new cycle appears."
(eAbdufl-Bahá:
Some Answered Questions, pp.
74-75)
26. "The
chief cause [of the unrest among nations] is the misrepresentation of religion
by the religious leaders and teachers. They teach their followers to believe
that their own form of religion is the only one pleasing to God, and that
followers of any other persuasion are condemned by the All-Loving Father and
deprived of His Mercy and Grace. Hence arise among the peoples, disapproval,
contempt, disputes and hatred. If these religious prejudices could be swept
away, the nations would soon enjoy peace and concord.h
(eAbdufl-Bahá:
Paris Talks, pp. 45-46)
27. ". .
.God's purpose in sending His Prophets unto men is twofold. The first is to
liberate the children of men from the darkness of ignorance, and guide them to
the light of true understanding. The second is to ensure the peace and
tranquility of mankind, and provide all the means by which they can be
established."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
XXXIV, pp. 79-80)
28.
"Religion should unite hearts and cause wars and disputes to vanish from
the face of the earth, give birth to spirituality, and bring life and light to
each heart. If religion becomes a cause of dislike, hatred and division, it
were better to be without it, and to withdraw from such a religion would be a
truly religious act. For it is clear that the purpose of a remedy is to cure;
but if the remedy should only aggravate the complaint it had better be left
alone. Any religion which is not a cause of love and unity is no religion. All
the holy prophets were as doctors to the soul; they gave prescriptions for the
healing of mankind; thus any remedy that causes disease does not come from the
great and supreme Physician."
(eAbdufl-Bahá:
Paris Talks, p. 130)
29. "The
Tabernacle of Unity has been raised; regard ye not one another as
strangers...Of one tree are all ye the fruit and of one bough the leaves. .
.The world is but one country and mankind its citizens...Let not a man glory in
that he loves his country; let him rather glory in this, that he loves his
kind.h
(Baháfuflláh: The World Order of Baháfuflláh, p. 41)
30. "He
Who is your Lord, the All-Merciful, cherisheth in His heart the desire of
beholding the entire human race as one soul and one body. Haste ye to win your
share of God's good grace and mercy in this Day that eclipseth all other
created Days. How great the felicity that awaiteth the man that forsaketh all
he hath in a desire to obtain the things of God! Such a man, We testify, is
among God's blessed ones."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
CVII, p. 214)
31. "God
the Almighty has created all mankind from the dust of the earth. He has
fashioned them all from the same elements they are descended from the same race
and live upon the same globe. He has created them to dwell beneath the one
heaven. As members of the human family and His children He has endowed them
with equal susceptibilities. He maintains, protects and is kind to all."
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 297)
32.
"Indeed 'the world of humanity is like one kindred and one family. Because
of the climatic differences of the zones through the passing of ages colors
have become different. In the torrid zone, on account of the intensity of the
effect of the sun throughout the ages the black race appeared. In the frigid
zone, on account of the severity of the cold and the ineffectiveness of the
heat of the sun throughout the ages the white race appeared. In the temperate
zone, the yellow, brown and red races came into existence. But in reality
mankind is one race. Because it is of one race unquestionably there must be
unity and harmony and no separation or discord."
(eAbdufl-Bahá:
Peace: More than an End to War,
p. 104)
33. "The
primary question to be resolved is how the present world, with its entrenched
pattern of conflict can change to a world in which harmony and co-operation
will prevail.@@@
"World order can be founded on an unshakeable consciousness
of the oneness of mankind, a spiritual truth which all the human sciences
confirm. Anthropology, physiology, psychology, recognize only one human species
albeit infinitely varied in the secondary aspects of life. Recognition of this
truth requires abandonment of prejudice----prejudice of every kind-----race,
class, colour, creed, nation, sex, degree of material civilization, everything
which enables people to consider themselves superior to others."
(The
Universal House of Justice: The Promise of
World Peace, p. 13)
34.
"Regard ye the world as a man's body, which is afflicted with divers
ailments, and the recovery of which dependeth upon the harmonizing of all of
its component elements. Gather ye around that which We have prescribed unto
you, and walk not in the ways of such as create dissension. Meditate on the
world and the state of its people."
(Baháfuflláh:
Epistle to the Son of the Wolf,
pp. 55-56)
35.
"Beware lest the desires of the flesh and of a corrupt inclination provoke
divisions among you. Be ye as the fingers of one hand, the members of one body.
Thus counseleth you the Pen of Revelation if ye be of them that believe."
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
LXXII, p. 140)
36.
"They that are endowed with sincerity and faithfulness should associate
with all the peoples and kindreds of the earth with joy and radiance inasmuch
as consorting with people hath promoted and will continue to promote unity and
concord, which in turn are conducive to the maintenance of order in the world
and to the regeneration of nations. Blessed are such as hold fast to the cord
of kindliness and tender mercy and are free from animosity and hatred."
(Baháfuflláh:
Tablets of Baháfuflláh, p. 36)
37.
"Consort with all religions with amity and concord, that they may inhale
from you the sweet fragrance of God."
(Baháfuflláh:
Synopsis and Codification of the
Kitáb-i-Aqdas, p. 25)
38.
"Baháfuflláh hath said that the various races of humankind lend a
composite harmony and beauty of color to the whole. Let all associate,
therefore, in this great human garden even as flowers grow and blend together
side by side without discord or disagreement between them."
(eAbdufl-Bahá:
Advent of Divine Justice, p. 37)
39. "If
you go into a garden and find all the flowers alike in form, species and color,
the effect is wearisome to the eye. The garden is more beautiful when the
flowers are many colored and different; the variety lends charm and adornment.
In a flock of doves some are white, some black, red, blue; yet they make no
distinction among themselves. All are doves no matter what the color.
"This variety in forms and coloring which is manifest in all
the kingdoms is according to creative wisdom and has a divine purpose
Nevertheless whether the creatures be all alike or all different should not be
the cause of strife and quarreling among them. Especially why should man find
cause for discord in the color or race of his fellow creature? No educated or
illumined mind will allow that this differentiation and discord should exist or
that there is any ground for it."
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 113)
40. "Far
from aiming at the subversion of the existing foundations of society, it seeks
to broaden its basis, to remold its institutions in a manner consonant with the
needs of an ever-changing world. It can conflict with no legitimate
allegiances, nor, can it undermine essential loyalties. Its purpose is neither
to stifle the flame of a sane and intelligent patriotism in men's hearts, nor
to abolish the system of national autonomy so essential if the evils of
excessive centralization are to be avoided. It does not ignore, nor does it
attempt to suppress, the diversity of ethnical origins, of climate, of history,
of language and tradition, of thought and habit, that differentiate the peoples
and nations of the world. It calls for a wider loyalty, for a larger aspiration
than any that has animated the human race. It insists upon the subordination of
national impulses and interests to the imperative claims of a unified world It
repudiates excessive centralization on one hand, and disclaims all attempts at
uniformity on the other. Its watchword is unity in diversity...g
(Shoghi
Effendi: The Promise of World Peace,
p. 14)
5. Equality of Men and Women
41.
"Women and men have been and will always be equal in the sight of God. The
Dawning-Place of the Light of God sheddeth its radiance upon all with the same
effulgence. Verily God created women for men, and men for women. The most
beloved of people before God are the most steadfast and those who have
surpassed others in their love for God, exalted be His glory."
(Baháfuflláh:
Peace: More than an End to War,
pp. 130-131)
42.
"Until the reality of equality between man and woman is fully established
and attained, the highest social development of mankind is not possible."
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 76)
43. "The
world of humanity is possessed of two wings: the male and the female. So long
as these two wings are not equivalent in strength, the bird will not fly. Until
womankind reaches the same degree as man, until she enjoys the same arena of
activity, extraordinary attainment for humanity will not be realized; humanity
cannot wing its way to heights of real attainment. When the two wings or parts
become equivalent in strength enjoying the same prerogatives, the flight of man
will be exceedingly lofty and extraordinary. Therefore, woman must receive the
same education as man and all inequality be adjusted."
(eAbdufl-Bahá: Peace: More than an End to War, p. 134)
44.
"Furthermore, the education of woman is more necessary and important than
that of man, for woman is the trainer of the child from its infancy. If she be
defective and imperfect herself, the child will necessarily be deficient;
therefore, imperfection of woman implies a condition of imperfection in all
mankind, for it is the mother who rears, nurtures and guides the growth of the
child...The mothers are the first educators of mankind; if they be imperfect,
alas for the condition and future of the race."
(eAbdufl-Bahá:
Peace: More than an End to War,
p. 135-136)
45. "O
esteemed handmaid!. . .Thou hast written about the girls' school. What was
previously written still holdeth true. There can be no improvement unless the
girls are brought up in schools and centres of learning, unless they are taught
the sciences and other branches of knowledge, and unless they acquire the
manifold arts, as are necessary, and are divinely trained. For the day will
come when these girls will become mothers. Mothers are the first educators of
children, who establish virtues in the child's inner nature. They encourage the
child to acquire perfections and goodly manners, warn him against unbecoming
qualities, and encourage him to show forth resolve, firmness, and endurance
under hardship, and to advance on the highroad to progress. Due regard for the
education of girls is, therefore, necessary. This is a very important subject,
and it should be administered and organized under the aegis of the Spiritual
Assembly."
(eAbdufl-Bahá:
Women, p. 20)@
46. "O
ye loving mothers, know ye that in God's sight, the best of all ways to worship
Him is to educate the children and train them in all the perfections of
humankind; and no nobler deed than this can be imagined."
(eAbdufl-Bahá:
Star of the West, p. 139)
47. "In
proclaiming the oneness of mankind He taught that men and women are equal in
the sight of God and that there is no distinction to be made between them. The
only difference between them now is due to lack of education and training. If
woman is given equal opportunity of education, distinction and estimate of
inferiority will disappearc
gHe
promulgated the adoption of the same course of education for man and woman.
Daughters and sons must follow the same curriculum of study, thereby promoting
unity of the sexes. When all mankind shall receive the same opportunity of
education and the equality of men and women be realized, the foundations of war
will be utterly destroyed. Without equality this will be impossible because all
differences and distinction are conducive to discord and strife. Equality
between men and women is conducive to the abolution of warfare for the reason
that women will never be willing to sanction it.h
(eAbdufl-Bahá:
Peace: More than an End to War,
pp. 136-137)
48.
"Consider a son reared and trained twenty years by a devoted mother. What
sleepless nights and restless, anxious days she has spent! Having brought him
through dangers and difficulties to the age of maturity how agonizing then to
sacrifice him upon the battlefield! Therefore, the mothers will not sanction
war nor be satisfied with it So it will come to pass that when women
participate fully and equally in the affairs of the world, when they enter
confidently and capably the great arena of laws and politics, war will cease;
for woman will be the obstacle and hindrance to it."
(eAbdufl-Bahá: Promulgation of Universal Peace, pp.
134-135)
49. "The
emancipation of women, the achievement of full equality between the sexes, is
one of the most important, though less acknowledged prerequisites of peace. The
denial of such equality perpetrates an injustice against one half of the
world's population and promotes in men harmful attitudes and habits that are
carried from the family to the workplace, to political life, and ultimately to
international relations. There are no grounds, moral, practical or biological,
upon which such denial can be justified. Only as women are welcomed into full
partnership in all fields of human endeavour will the moral and psychological
climate be created in which international peace can emerge.h
(The
Universal House of Justice: The Promise of
World Peace, pp. 11-12)
5.4. Physical, Psychological &
Functional Differences Between Men & Women
50. "The
House of Justice suggests that all statements in the Holy Writings concerning
specific areas of the relationship between men and women should be considered
in the light of the general principle of equality between the sexes that has
been authoritatively and repeatedly enunciated in the Sacred Texts. In one of
His Tablets Abdufl-Bahá asserts: 'In this divine age the bounties of God have
encompassed the world of women. Equality of men and women, except in some
negligible instances, has been fully and categorically announced. Distinctions
have been utterly removed.' That men and women differ from One another in
certain characteristics and functions is an inescapable fact of nature; the
important thing is that Abdufl-Bahá regards such inequalities as remain between
the sexes as 'negligible'."
(From a
letter of the Universal House of Justice to the National Spiritual Assembly of
New Zealand, 12/28/80: Lights of Guidance,
pp. 523-524)
51. The great
importance attached to the mother's role derives from the fact that she is the
first educator of the child. Her attitude, her prayers, even what she eats and
her physical condition have a great influence on the child when it is still in
the womb. When the child is born, it is she who has been endowed by God with
the milk which is the first food designed for it, and it is intended that, if
possible, she should be with the baby to train and nurture it in its earliest
days and months. This does not mean that the father does not also love, ay for,
and care for his baby, but as he has the primary responsibility of providing
for the family, his time to be with s child is usually limited, while the
mother is usually closely associated with the baby during this intensely
formative time _n it is growing and developing faster than it ever will again
in during the whole of its life. As the child grows older and more independent,
the relative nature of its relationship with its mother and father modifies and
the father can play a greater role.@ (A
letter written by The Universal House of Justice to an individual believer,
8/23/84, Women, p.31)
52.
"Governments should fully acquaint themselves with the conditions of those
they govern, and confer upon them positions according to desert and merit. It
is enjoined upon every ruler and sovereign to consider this matter with the
utmost care that the traitor may not usurp the position of the faithful, nor
the despoiler rule in the place of the trustworthy."
(Baháfuflláh:
Tablets of Baháfuflláh, p. 127)
53.
"Unification of the whole of mankind is the hallmark 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: World Order of Baháfuflláh,
p. 202)
6.2. World Government and World Tribunal: True Service to Humanity, not
Overcentralization, Bureaucracy, or Dictatorship
54. "All
the governments of the world must be united and organize an assembly the
members of which should be elect-ed from the parliaments and the nobles of the
nations."
(eAbdufl-Bahá: Foundation of World Unity, p. 43)
55. "The
world is in the greatest need of international peace. Until it is established,
mankind will not attain composure and tranquility. It is necessary that the
nations and governments organize an international tribunal to which all their
disputes and differences shall be referred. The decision of that tribunal shall
be final. Individual controversy will be adjudged by a local tribunal.
International questions will come before the universal tribunal, and so the cause
of warfare will be taken away.
(eAbdufl-Bahá:
Promulgation of Universal Peace,
p. 301)
56
"While the setting up of parliaments, the organizing of assemblies of
consultation, constitutes the very foundation and bedrock of government, there
are several essential requirements which these institutions must fulfill. First
the elected members must be righteous, God-fearing, high-minded, and
incorruptible. Second, they must be fully cognizant in every particular of the
laws of God informed as to the highest principles of law, versed in the rules
which govern the management of internal affairs and the conduct of foreign
relations, skilled in the useful arts of civilization, and content with their
lawful emoluments."
(eAbduf1-Baha:
The Secret of Divine Civilization,
p. 23)
57. "It
is unquestionable that the object in establishing parliaments is to bring about
justice and righteousness, but everything hinges on the efforts of the elected
representatives If their intention is sincere, desirable results and unforeseen
improvements will be forthcoming; if not it is certain that the whole thing
will be meaningless the country will come to a standstill and public affairs
will continuously deteriorate."
(eAbdufl-Bahá:
The Secret of Divine Civilization,
p. 23)
58 "cthe
Supreme Tribunal which Baháfuflláh has described will fulfill this sacred task
with the utmost might and power. And His plan is this: that the national
assemblies of each country and nation---that is to say parliaments---should
elect two or three persons who are the choicest of that nation, and are well
informed concerning international laws and the relations between governments
and aware of the essential needs of the world of humanity in this day. The
number of these representatives should be in proportion to the number of
inhabitants of that country. The election of these souls who are chosen by the
national assembly, that is the parliament, must also be confirmed by the upper
house, the congress and the cabinet and also by the president or monarch so these
persons may be the elected ones of all the nation and the government. The
Supreme Tribunal will be composed of these people and all mankind will thus
have a share therein, for every one of these delegates is fully representative
of his nation."
(eAbdufl-Bahá: Star of the West, pp. 306-307)
59. "It
is incumbent upon all nations to appoint some men of understanding and
erudition to convene a gathering and through joint consultation choose one
language from among the varied existing languages or create a new one to be
taught to the children of all schools of the world
"The day
is approaching when all the peoples of the world will have adopted one
universal language and one common script. When this is achieved, to whatsoever
city a man may journey, it shall be as if he were entering his own home."
(Baháfuflláh:
Tablets of Baháfuflláh, pp.
165-166)
60. "A
universal language would make intercourse possible with every nation. Thus it
would be needful to know two languages only the mother tongue and the universal
speech. The latter would enable a man to communicate with any and every man in
the world!h
(eAbdufl-Bahá:
Paris Talks, p. 1-6)
61.
"Therefore, the question of an auxiliary international tongue has the
utmost importance. Through this means international education and training
become possible; the evidence and history of the past can be acquired. The
spread of the known facts of the human world depends upon language. The
explanation of divine teachings can only be through this medium. As long as
diversity of tongues and lack of comprehension of other languages continue,
these glorious aims cannot be realized. Therefore, the very first service to
the world of man is to establish this auxiliary international means of
communication. It will become the cause of the tranquillity of the human
commonwealth. Through it sciences and arts will be spread among the nations,
and it will prove to be the means of the progress and development of all
races,h
(eAbdufl-Bahá:
Promulgation of Universal Peace,
pp. 60-61)
62.
"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."
(Baháfuflláh:
Tablets of Baháfuflláh, p. 51)
63. "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."
(eAbdufl-Bahá:
The Secret of Divine Civilization,
p. 109)
64. "It
is education that brings the East and the West under the authority of man; it
is education that spreads great sciences and arts; it is education that makes
manifest new discoveries and institutions. If there were no educator, there
would be no such things as comforts, civilization or humanity. If a man be left
alone in a wilderness where he sees none of his own kind, he will undoubtedly
become a mere brute; it is then clear that an educator is needed."
(eAbdu'l-Bahá: Some Answered Questions,
pp. 7-8)
65. The cause
of universal education, which has already enlisted in its service an army of
dedicated people from every faith and nation, deserves the utmost support that
the governments of the world can lend it. For ignorance is indisputably the
principal reason for the decline and fall of peoples and the perpetuation of
prejudice. No nation can achieve success unless education is accorded for all
its citizens. Lack of resources limits the ability of many nations to fulfill
this necessity, imposing a certain ordering of priorities. The decision-making
agencies involved would do well to consider giving first priority to the
education of women and girls, since it is through educated mothers that the
benefits of knowledge can be most effectively and rapidly diffused throughout
society. In keeping with the requirements of the times, consideration should
also be given to teaching the concept of world citizenship as part of the
standard education of every child.@ (The
Universal House of Justice, The Promise of
World Peace, p. 12)