In October 1985, the Universal House of Justice released a statement, addressed to the peoples of the world, entitled “The Promise of World Peace”. It was written “out of a deep sense of spiritual and moral duty”, to bring to the attention of the world “the penetrating insights first communicated to the rulers of mankind more than a century ago by Baha’u’llah, Founder of the Bahá’í Faith”. I recently re-read the 14-page statement, to try and get some perspective on what’s happening around me. It is a succinct, visionary document which gives a clear analysis of the historical forces that have led us here and I would like to share with you some of the passages I found particularly illuminating.

The House of Justice first sets the scene with this description of the world (of the world in 1985, but equally applicable to today):

“The winds of despair”, Bahá’u’lláh wrote, “are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.” This prophetic judgement has been amply confirmed by the common experience of humanity. Flaws in the prevailing order are conspicuous in the inability of sovereign states organized as United Nations to exorcize the spectre of war, the threatened collapse of the international economic order, the spread of anarchy and terrorism, and the intense suffering which these and other afflictions are causing to increasing millions.”

The discussion then takes on the effects of various ideologies and dogmas, and religion, on the state of the world:

No serious attempt to set human affairs aright, to achieve world peace, can ignore religion. … Writing of religion as a social force, Bahá’u'lláh said: “Religion is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein.” Referring to the eclipse or corruption of religion, he wrote: “Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of tranquillity and peace cease to shine.” In an enumeration of such consequences the Bahá’í writings point out that the “perversion of human nature, the degradation of human conduct, the corruption and dissolution of human institutions, reveal themselves, under such circumstances, in their worst and most revolting aspects. Human character is debased, confidence is shaken, the nerves of discipline are relaxed, the voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is gradually extinguished.

However vital a force religion has been in the history of mankind, and however dramatic the current resurgence of militant religious fanaticism, religion and religious institutions have, for many decades, been viewed by increasing numbers of people as irrelevant to the major concerns of the modern world. In its place they have turned either to the hedonistic pursuit of material satisfactions or to the following of man-made ideologies designed to rescue society from the evident evils under which it groans. All too many of these ideologies, alas, instead of embracing the concept of the oneness of mankind and promoting the increase of concord among different peoples, have tended to deify the state, to subordinate the rest of mankind to one nation, race or class, to attempt to suppress all discussion and interchange of ideas, or 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.

Finally, the House of Justice asks some penetrating questions of those who defend materialism:

The time has come when those who preach the dogmas of materialism, whether of the east or the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise. Where is the “new world” promised by these ideologies? Where is the international peace to whose ideals they proclaim their devotion? Where are the breakthroughs into new realms of cultural achievement produced by the aggrandizement of this race, of that nation or of a particular class? Why is the vast majority of the world’s peoples sinking ever deeper into hunger and wretchedness when wealth on a scale undreamed of by the Pharaohs, the Caesars, or even the imperialist powers of the nineteenth century is at the disposal of the present arbiters of human affairs?

That materialistic ideals have, in the light of experience, failed to satisfy the needs of mankind calls for an honest acknowledgement that a fresh effort must now be made to find the solutions to the agonizing problems of the planet. The intolerable conditions pervading society bespeak a common failure of all, a circumstance which tends to incite rather than relieve the entrenchment on every side. Clearly, a common remedial effort is urgently required. It is primarily a matter of attitude. Will humanity continue in its waywardness, holding to outworn concepts and unworkable assumptions? Or will its leaders, regardless of ideology, step forth and, with a resolute will, consult together in a united search for appropriate solutions?

In Part Two of this blog series, I will highlight the solutions offered by the House of Justice towards a lasting world peace, which they assure us “is not only possible, but inevitable”.

Trawling through the Web one day, I came across this marvellous story that demonstrates, so lucidly, the nature and interconnectedness of justice in this world and the next. In it, Baha’u'llah explains to us that justice, and the manifestations thereof, exist on multiple realms beyond our own and take on countless different forms. This story, I find, resolves a number of questions that invariably come to the mind when examining world affairs, when witnessing inequity and injustice and wondering what, if any, are the consequences faced by perpetrators of these acts. And what, if any, are the reparations for the helpless victims?

Before carrying on, here is the story. It is a commentary on the original Tablet revealed by Baha’u'llah:

Let us imagine that in the springtime a powerful man robs a weak man of his provision of seeds and that he plants these seeds in his own garden. The seeds germinate and in summer produce plants, trees and ultimately fruits. Then, it befalls that a just king decides to redress the wrong that was done to the weak one. In what manner should this just king proceed? Should he require from the oppressor that he return the same quantity of seeds? At harvest-time the seeds are of no immediate utility. Or should he return to him the product of the seeds that were stolen from him? We understand immediately that justice requires that we return to the victim not the original seeds but that which they produced. The seeds changed in form, they were transformed into something else, the appearance and the qualities of which are only distantly related to their first appearance and qualities. The relationship between this world and the other world is of the same nature, and of the same nature also is the nature of justice that links the two. Here below things exist only in the state of seed. When they evolve in the divine worlds, they are completely transformed in form, appearance and qualities. Nevertheless, the qualities of the tree and of the fruit depend upon the qualities of the seed that produced them.

In this Tablet, Baha’u'llah proceeds with a digression of a moral rather than a metaphysical character. In this life, the material things that we might lose do not matter. In due course, these materials things show their true colors, becoming tests and of calamities in our spiritual evolution, while tests and calamities prove to be the source of true riches. At the final count, the fact that we have lost material goods for spiritual reasons, whether we have offered them to God in a spirit of detachment, or lost them because of the oppression of men, makes no difference… However he who has unjustly seized the goods of another in order to accumulate his own riches in fact has but accumulated obstacles to his own spiritual development. Without fail, the consequences of our actions follow us from one world to the next.

(Jean-Marc Lepain, An Introduction to the Lawh-i Haqqu’n-Nas, commentary on a provisional translation of this Tablet of Baha’u'llah)

There is indeed a lot to digest here. In considering Divine justice and it’s application, the picture that comes to mind is one of a weighing scale that tips from side-to-side during the course of one’s life, yet ultimately achieves perfect balance. In other words, imbalances that manifest themselves during the course of this life are always compensated, be it in this world or those to come. This is certainly reassuring for victims of injustice and, I would imagine, equally worrying for the perpetrators.

What I also find interesting is the assertion that accumulating material goods is, in a sense, a double-edged sword. On the one hand, it is praiseworthy to earn an honest living and enjoy the benefits that may present themselves. But there also exists a paradox — that if we aren’t vigilant, we can easily find ourselves moving from a state of ownership to that of being owned by our possessions. I’m sure we’ve all witnessed cases of people wasting all their time and energy in the feverish pursuit of getting more “stuff”, often compromising their values along the way, while we sit and wonder when it will finally dawn on them — that in their pursuit of freedom through material means, they have, in reality, taken on a life of slavery. But it’s not just them. Avoiding the pitfalls of materialism is a mighty test for every one of us, for in the blink of an eye, we can completely lose sight of our ultimate spiritual purpose. As Christ said:

It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God.

(Mark 10:25)

Finally, I believe the moral of this story can be applied beyond the realms of the powerful exploiting the weak. It can be applied to our own daily lives. Have we been kind and just towards those around us? Are we truly preferring others before ourselves? Do we avoid backbiting and slander? It seems fair to suggest that all human beings have a role to play in promoting a just society. Both individual and societal justice is required, and there exists a reciprocal relationship between the two. Indeed, to pay little attention to one’s own behaviour, while simultaneously expecting a perfect system of justice to be imposed from above, is surely counterproductive.

Do you have any additional thoughts to share on reading this story?

Finished watching?

Let’s reflect for a moment on the video and then turn our thoughts towards the bigger picture…

The Biofuel Conundrum

Biofuel production is without doubt one hot topic these days. It provokes an entire spectrum of opinions from advocates and critics alike. Having initially been devised as a mechanism to reduce the world’s dependence on crude oil, the mass production of biofuel using food crops has precipitated another crisis — in the form of rocketing food prices and increased global famine. What are the possible reasons for this wretched situation? Was this outcome inevitable, or was it somehow avoidable?

Being a regular user of public transport, I’ve had to endure yet another rise in the base taxi fare, as well as a significant price rise for bus tickets, all in the past month. Clearly, biofuels haven’t lowered fuel prices — not for me anyway — and the trip over to the local grocery store is becoming more and more of a nervous window-shopping experience. So what exactly has gone wrong?

As usual, I dive into the World Wide Web to try and figure things out. A Time magazine article, Solving the Biofuels vs. Food Problem, points out that in 2006 alone the U.S. produced 4.86 billion gallons of corn ethanol. That sounds like a lot, but what does it really mean? Well, United Nations expert Jean Ziegler, explains that it takes the same amount of corn to produce 13 gallons of ethanol as it does to feed a child for one year. Divide 4.86 billion by 13 and we have 374 million starving children who could have been fed, all by a single country!! And this was back in 2006 — I can only imagine the numbers would have shot up by now. Ziegler, clearly exasperated by this situation, goes on to comment:

…the effect of transforming hundreds and hundreds of thousands of tons of maize, of wheat, of beans, of palm oil, into agricultural fuel is absolutely catastrophic for the hungry people… So it’s a crime against humanity… What has to be stopped is… the growing catastrophe of the massacre (by) hunger in the world.

Based on this statistic alone, it would take a foolhardy person to reject Ziegler’s statement outright.

When Baha’u'llah, Prophet Founder of the Baha’i Faith, pronounced that the prevailing world order is “lamentably defective”, need we look any further for proof?

Couldn’t They Have Waited?

Both Ziegler and the author of the Time article state that non-food alternatives for biofuel, such as switchgrass (which is energy-efficient) and Jatropha shrubs (which grow well on poor land), are only a few years away from becoming viable for mass production. The Science Blog reports on an even more promising alternative, a grass called Miscanthus. Why then, do the economically advantaged countries not wait a little while longer? Surely it should be obvious that all this excess corn can quite easily feed the world’s hungry population. Why do these countries ruthlessly trade human lives in order for their citizens to drive a few extra miles on the highway?

In the masterpiece entitled Century of Light, which examines the successes and failures of the 20th century, the The Universal House of Justice explains:

Tragically, what Bahá’ís see in present-day society is unbridled exploitation of the masses of humanity by greed that excuses itself as the operation of “impersonal market forces”… What they find themselves struggling against daily is the pressure of a dogmatic materialism, claiming to be the voice of “science”, that seeks systematically to exclude from intellectual life all impulses arising from the spiritual level of human consciousness.

(Commissioned by The Universal House of Justice, Century of Light, p. 137)

This captures, in essence, what Baha’is believe to be the root cause of humanity’s ills. What is completely disregarded by our present economic and political systems are those universal spiritual qualities spoken of in the Holy Books of the world’s religions — justice, honesty, trustworthiness, generosity, love of one’s neighbour and so on. Indeed, it is puzzling to observe how these guiding principles, which govern the behaviour of righteous individuals across just about every society, are conveniently swept under the rug in debates on international policy.

Having said this, individual transformation, although vital, is alone not enough. It is becoming increasingly urgent for nations to acknowledge that they belong to a single common homeland known as planet Earth, and that the good of the whole can never be achieved without sincerely seeking the best for each and every part. This implies moving from a culture of competition for natural resources towards one of collaboration. The implications of this change of thinking would be nothing short of revolutionary, and revolution, it seems, is precisely what is needed.

Sure, it is easy to pass this off as some fanciful notion and continue seeking the latest popular explanation as to why our world systems are just so volatile. Commonly-heard phrases like “economic downturn”, “instability in the Middle East”, “rising interest rates”, “loss of investor confidence”, “farm subsidies” are forever making the rounds in the media, and people blindly accept these for the very reason that they are impersonal. These phrases, in my opinion, are comfortable to accept because they do not challenge the status quo. They do not challenge ingrained patterns of human and societal behaviour. Instead, all they do is mask the reality that we are governed by a system that has long passed it’s sell-by date; one which is described as “morally and intellectually bankrupt” by The Universal House of Justice. The only solution that will ensure a long-term future of peace and prosperity is spiritual — it can only be spiritual.

But what to do about the biofuel problem?

Ahh, the million dollar question. Obviously there is no such thing as a quick fix. Nevertheless, Baha’is believe that even the most complex economic problems can be solved through the application of spiritual principles. Now, supposing for a moment that Tony Deamer’s coconut fuel initiative in Vanuatu became a candidate for large-scale production. What are some questions that we would hope the Government would ask? What are some suggested potential international guidelines on this matter? Here is a quick list that came to my mind:

• What is the nutritional value of the crop in question? Is it a viable source of food for the world’s population?
• What is the current economic state of the country in question? In what ways can the money saved on importing fuel be channeled towards improving education, health care etc?
• Will the by-products of the fuel extraction process have any worth or be discarded as waste?
• What is the potential environmental impact in terms of greenhouse gas emissions etc?
• How do we “give back” to the land what has been taken from it?

In terms of coconut fuel in Vanuatu, you may find it interesting to read this article, in which Tony Deamer addresses some of the above questions.

Do you have any personal thoughts on this issue?

In an interesting article (Hoarding Nations Drive Food Costs Ever Higher, 30 June 2008), the New York Times explains that since 1980 “even as trade in services and in manufactured goods has tripled, adjusting for inflation, trade in food has barely increased. Instead, for decades, food has been a convoluted tangle of restrictive rules, in the form of tariffs, quotas and subsidies….[T]he world is increasingly dependent on a handful of countries…that are still exporting large quantities of food…. [P]oor countries have frequently cut farm assistance programs and lowered tariffs to balance budgets and avoid charging high prices to urban consumers. But they have found that their farmers cannot compete with imports from rich countries — imports that are heavily subsidized”.

In our Economics 101 lectures we were taught about Adam Smith’s ”invisible hand“, about comparative advantage and the importance of free trade.  By the time we made it to post-graduate courses, our lecturers could no longer hide the fact that Messers Smith, Keynes and Friedman did not have it all worked out, and that in fact “free market forces” did not have the power to fix everything.

In a statement entitled Valuing Spirituality in Development (18 February 1998), the Baha’i International Community posits an entirely different view of economics:

Central to the task of reconceptualizing the organization of human affairs is arriving at a proper understanding of the role of economics. The failure to place economics into the broader context of humanity’s social and spiritual existence has led to a corrosive materialism in the world’s more economically advantaged regions, and persistent conditions of deprivation among the masses of the world’s peoples. Economics should serve people’s needs; societies should not be expected to reformulate themselves to fit economic models. The ultimate function of economic systems should be to equip the peoples and institutions of the world with the means to achieve the real purpose of development: that is, the cultivation of the limitless potentialities latent in human consciousness.

There is a very useful tool that economists use to measure the inequality of wealth distribution. The Gini Coefficient is a ratio between 0 and 1, with 0 being perfect equality.  The map below illustrates the 2007/2008 Gini Coefficient for the world, as based on a recently released Human Development Report by the UNDP.  The darker the colour, the more unequal is the distribution of wealth in that country.

Addressing the problem of the extremes between wealth and poverty, the Universal House of Justice said this, in their 1985 message to the world The Promise of World Peace:

The inordinate disparity between rich and poor, a source of acute suffering, keeps the world in a state of instability, virtually on the brink of war. Few societies have dealt effectively with this situation. The solution calls for the combined application of spiritual, moral and practical approaches. A fresh look at the problem is required, entailing consultation with experts from a wide spectrum of disciplines, devoid of economic and ideological polemics, and involving the people directly affected in the decisions that must urgently be made. It is an issue that is bound up not only with the necessity for eliminating extremes of wealth and poverty but also with those spiritual verities the understanding of which can produce a new universal attitude. Fostering such an attitude is itself a major part of the solution.

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.

It is important for all of us, especially those from more developed countries, to remember our responsibilities to the rest of the world and to not take our material comforts for granted, as if they are somehow our “God-given rights”.  The resources of the world are the God-given patrimony of every member of the human race.

God is not partial and is no respecter of persons. He has made provision for all. The harvest comes forth for everyone. The rain showers upon everybody and the heat of the sun is destined to warm everyone. The verdure of the earth is for everyone. Therefore there should be for all humanity the utmost happiness, the utmost comfort, the utmost well-being.

But if conditions are such that some are happy and comfortable and some in misery; some are accumulating exorbitant wealth and others are in dire want — under such a system it is impossible for man to be happy and impossible for him to win the good pleasure of God. God is kind to all. The good pleasure of God consists in the welfare of all the individual members of mankind.

(‘Abdu’l-Bahá, Foundations of World Unity)

Even in times of economic downturn in the U.S., the yawning wealth gap ensures that the “ultrarich” keep spending-though across town, their neighbors continue to struggle.

An article published a few months ago in The New York Times, for example, profiles “ultrarich” New Yorkers who boast that the recession has done nothing to slow down their profligate spending. Speaking of a particularly extravagant vacation involving a private jet, massages, custom-rolled cigars, and guided rides in racing boats and fighter jets, one individual remarked: “It was just all out – it was insane. I’m not afraid to spend money like that.”

That said, let’s pause and turn to another article, published in the same paper. It profiles a relatively young couple, the Harrises, with two children who, after striking it rich with the dot-com boom, found themselves spending with increasing frequency, amassing a huge amount of “stuff”: toys, gadgets, clothes, cars.

Yet, instead of feeling secure, fulfilled, as if they had “made it,” all they felt was overwhelmed by the sheer volume of “stuff” they had accumulated.

So, they did the extreme. They rid themselves of nearly every material possession-including their wedding bands-and moved to a cabin in Vermont, where one partner would be working from home.

A friend of mine maintained that their example was aberrant, atypical of the norm. But I argued that it’s indicative of an increasingly common trend among affluent Americans: that of the move away from a wealth-at-any-cost, workaholic, materialistic mentality, and toward a career and life path that is more meaningful, holistic, and humane.

Take the Teach for America program, for instance, in which recent university graduates-after undergoing a rigorous application process-commit to spending two years teaching at poorly-performing public schools. A recent article reveals that many of its participants are high-achieving graduates of elite universities, who have chosen not, unlike many of their peers, to cash in their degrees for lucrative jobs in investment banking, for example.

Juxtapose these two diverging trends, and it looks like we’ve got a serious case of cognitive dissonance going on in the U.S.

What’s going on here? Why the extremes?

Your guess is as good as mine. The time-worn adage, “Money doesn’t buy happiness,” has persisted for years, yet we haven’t seemed to learn from past examples.

But I read a quotation the other day from a letter written on behalf of Shoghi Effendi, the Guardian of the Bahá’í Faith. Though it was written over seventy years ago, the words hold chilling relevance what the Harrises had felt, what had caused them to suddenly and dramatically reject their materialistic lifestyles:

The materialistic civilization of our age has so much absorbed the energy and interest of mankind that people in general do no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence.

(Shoghi Effendi, Directives from the Guardian, p. 86)

Bahá’u'lláh, the Prophet-Founder of the Bahá’í Faith, speaks of the lofty nature of humankind; that we’re capable of reflecting those noble qualities of God. But, we’re also guilty of getting caught up with the crass materialism that runs rampant in society. He warns against this:

Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust. Wherefore, O My servants, defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge.

(Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 325)

Both passages refer to the conscious effort required to resist succumbing to overt materialism. I don’t think that forgoing all of one’s possessions and retreating to the woods is going to provide any lasting solution for humanity-for the Harrises, I can only infer that it made them feel less burdened personally.

What I can glean from studying the writings of the Bahá’í Faith, however, is that a much larger awakening must occur as to the limitations of rampant materialism as a quick-fix to happiness, alongside an outcry against the excessive wealth gap that continues to persist. We’re beginning to see the faint glimmerings of that today, but as it grows, I can only imagine that these efforts will flourish. And as humanity grows impatient with economic injustice and crass materialism, then just maybe, those efforts will bring about a more just and humane global society.

While this may be true in time-boxed studies like the one described, I can’t imagine that the solution is anything more than temporary. We all know that life doesn’t provide us with an endless supply of positive reinforcement – or to use the old cliché – life has it’s ups and downs. Perhaps, for a more lasting effect, we should expend our energy on educating youth (and adults for that matter) on the true worth of material possessions:

Consider ye! No matter how much man gains wealth, riches and opulence in this world, he will not become as independent as a cow. For these fattened cows roam freely over the vast tableland. All the prairies and meadows are theirs for grazing, and all the springs and rivers are theirs for drinking! No matter how much they graze, the fields will not be exhausted! It is evident that they have earned these material bounties with the utmost facility.

Still more ideal than this life is the life of the bird. A bird, on the summit of a mountain, on the high, waving branches, has built for itself a nest more beautiful than the palaces of the kings! The air is in the utmost purity, the water cool and clear as crystal, the panorama charming and enchanting. In such glorious surroundings, he expends his numbered days. All the harvests of the plain are his possessions, having earned all this wealth without the least labor. Hence, no matter how much man may advance in this world, he shall not attain to the station of this bird! Thus it becomes evident that in the matters of this world, however much man may strive and work to the point of death, he will be unable to earn the abundance, the freedom and the independent life of a small bird. This proves and establishes the fact that man is not created for the life of this ephemeral world — nay, rather, is he created for the acquirement of infinite perfections, for the attainment to the sublimity of the world of humanity, to be drawn nigh unto the divine threshold, and to sit on the throne of everlasting sovereignty!

(Abdu’l-Baha, Tablets of the Divine Plan, p. 44)

It’s hard to accept, but neither the Rolex nor the surround sound system nor the fancy new SUV will ever bring us the material success of the little guy in the picture!