A Spiritual Solution to Economic Problems

Opening Prayer

"My God, Thou Whom I adore and worship, Who art Most Powerful! I testify that no description by any created thing can ever reveal Thee, and no praise which any being is able to utter can express Thee. Neither the comprehension of any one in the whole world, nor the intelligence of any of its peoples, can, as it befitteth Thee, gain admittance into the court of Thy holiness, or unravel Thy mystery. What sin hath kept the inmates of the city of Thy names so far from Thine all-glorious Horizon, and deprived them of access to Thy most great Ocean? One single letter of Thy Book is the mother of all utterances, and a word therefrom the begetter of all creation. What ingratitude have Thy servants shown forth that Thou hast withheld them, one and all, from recognizing Thee? A drop out of the ocean of Thy mercy sufficeth to quench the flames of hell, and a spark of the fire of Thy love is enough to set ablaze a whole world.

"O Thou Who art the All-Knowing! Wayward though we be, we still cling to Thy bounty; and though ignorant, we still set our faces toward the ocean of Thy wisdom. Thou art that All-Bountiful Who art not deterred by a multitude of sins from vouchsafing Thy bounty, and the flow of Whose gifts is not arrested by the withdrawal of the peoples of the world. From eternity the door of Thy grace hath remained wide open. A dewdrop out of the ocean of Thy mercy is able to adorn all things with the ornament of sanctity, and a sprinkling of the waters of Thy bounty can cause the entire creation to attain unto true wealth.

"Lift not the veil, O Thou Who art the Concealer! From eternity the tokens of Thy bounty have encompassed the universe, and the splendors of Thy Most Great Name have been shed over all created things. Deny not Thy servants the wonders of Thy grace. Cause them to be made aware of Thee, that they may bear witness to Thy unity, and enable them to recognize Thee, that they may hasten towards Thee. Thy mercy hath embraced the whole creation, and Thy grace hath pervaded all things. From the billows of the ocean of Thy generosity the seas of eagerness and enthusiasm were revealed. Thou art what Thou art. Aught except Thee is unworthy of any mention unless it entereth beneath Thy shadow, and gaineth admittance into Thy court.

"Whatever betide us, we beseech Thine ancient forgiveness, and seek Thine all-pervasive grace. Our hope is that Thou wilt deny no one Thy grace, and wilt deprive no soul of the ornament of fairness and justice. Thou art the King of all bounty, and the Lord of all favors, and supreme over all who are in heaven and on earth."

(Baha'u'llah: CLIII, Prayers and Meditations, Pages: 245-247)

Introduction

"Baha'u'llah teaches that material civilization is incomplete, insufficient and that divine civilization must be established. Material civilization concerns the world of matter or bodies, but divine civilization is the realm of ethics and moralities. Until the moral degree of the nations is advanced and human virtues attain a lofty level, happiness for mankind is impossible. The philosophers have founded material civilization. The Prophets have founded divine civilization. Christ was the Founder of heavenly civilization. Mankind receives the bounties of material civilization as well as divine civilization from the heavenly Prophets. The capacity for achieving extraordinary and praiseworthy progress is bestowed by Them through the breaths of the Holy Spirit, and heavenly civilization is not possible of attainment or accomplishment otherwise. This evidences the need of humanity for heavenly bestowals, and until these heavenly bestowals are received, eternal happiness cannot be realized."

(`Abdu'l-Baha: Promulgation of Universal Peace, Page: 375)

True Wealth

"O SON OF BEING! Busy not thyself with this world, for with fire We test the gold, and with gold We test Our servants."

(Baha'u'llah: Arabic Hidden Words, Page: 55)

"O SON OF MAN! Thou dost wish for gold and I desire thy freedom from it. Thou thinkest thyself rich in its possession, and I recognize thy wealth in thy sanctity therefrom. By My life! This is My knowledge, and that is thy fancy; how can My way accord with thine?"

(Baha'u'llah: Arabic Hidden Words, Page: 56)

"Whatsoever occurreth in the world of being is light for His loved ones and fire for the people of sedition and strife. Even if all the losses of the world were to be sustained by one of the friends of God, he would still profit thereby, whereas true loss would be borne by such as are wayward, ignorant and contemptuous. Although the author(6) of the following saying had intended it otherwise, yet We find it pertinent to the operation of God's immutable Will:

"'Even or odd, thou shalt win the wager.' The friends of God shall win and profit under all conditions, and shall attain true wealth. In fire they remain cold, and from water they emerge dry. Their affairs are at variance with the affairs of men. Gain is their lot, whatever the deal. To this testifieth every wise one with a discerning eye, and every fair-minded one with a hearing ear."
(Baha'u'llah: No. 304, Crisis and Victory, Pages: 153-154)

"O thou who art a favored servant at the Threshold of the Most High!" [Mr. Kenjiro Ono]

"Thy letter was received. Verily, verily hast thou suffered in thy life time. Do not thou be grieved because of the loss of thy sight. Praise be unto God, that thy insight is keen. Do not thou lament over thy poverty, for the Treasury of the Kingdom is thine. Do not thou worry that thou couldst not study in the material schools, because thou hast received lessons in the Verses of the Oneness (of God) in the Divine University."

(`Abdu'l-Baha: August 10, 1920. Translated by Azizullah Bahadur, Japan Will Turn Ablaze, Page: 37)

"TRUE WEALTH
"The honor and exaltation of every existing being depends upon causes and circumstances.

"The excellency, the adornment and the perfection of the earth is to be verdant and fertile through the bounty of the clouds of springtime. Plants grow; flowers and fragrant herbs spring up; fruit-bearing trees become full of blossoms and bring forth fresh and new fruit. Gardens become beautiful, and meadows adorned; mountains and plains are clad in a green robe, and gardens, fields, villages and cities are decorated. This is the prosperity of the mineral world.

"The height of exaltation and the perfection of the vegetable world is that a tree should grow on the bank of a stream of fresh water, that a gentle breeze should blow on it, that the warmth of the sun should shine on it, that a gardener should attend to its cultivation, and that day by day it should develop and yield fruit. But its real prosperity is to progress into the animal and human world, and replace that which has been exhausted in the bodies of animals and men.

"The exaltation of the animal world is to possess perfect members, organs and powers, and to have all its needs supplied. This is its chief glory, its honor and exaltation. So the supreme happiness of an animal is to have possession of a green and fertile meadow, perfectly pure flowing water, and a lovely, verdant forest. If these things are provided for it, no greater prosperity can be imagined. For example, if a bird builds its nest in a green and fruitful forest, in a beautiful high place, upon a strong tree, and at the top of a lofty branch, and if it finds all it needs of seeds and water, this is its perfect prosperity.

"But real prosperity for the animal consists in passing from the animal world to the human world, like the microscopic beings that, through the water and air, enter into man and are assimilated, and replace that which has been consumed in his body. This is the great honor and prosperity for the animal world; no greater honor can be conceived for it.

"Therefore, it is evident and clear that this wealth, this comfort and this material abundance form the complete prosperity of minerals, vegetables and animals. No riches, wealth, comfort or ease of the material world is equal to the wealth of a bird; all the areas of these plains and mountains are its dwelling, and all the seeds and harvests are its food and wealth, and all the lands, villages, meadows, pastures, forests and wildernesses are its possessions. Now, which is the richer, this bird, or the most wealthy man? for no matter how many seeds it may take or bestow, its wealth does not decrease.

"Then it is clear that the honor and exaltation of man must be something more than material riches. Material comforts are only a branch, but the root of the exaltation of man is the good attributes and virtues which are the adornments of his reality. These are the divine appearances, the heavenly bounties, the sublime emotions, the love and knowledge of God; universal wisdom, intellectual perception, scientific discoveries, justice, equity, truthfulness, benevolence, natural courage and innate fortitude; the respect for rights and the keeping of agreements and covenants; rectitude in all circumstances; serving the truth under all conditions; the sacrifice of one's life for the good of all people; kindness and esteem for all nations; obedience to the teachings of God; service in the Divine Kingdom; the guidance of the people, and the education of the nations and races. This is the prosperity of the human world! This is the exaltation of man in the world! This is eternal life and heavenly honor!

"These virtues do not appear from the reality of man except through the power of God and the divine teachings, for they need supernatural power for their manifestation. It may be that in the world of nature a trace of these perfections may appear, but they are unstable and ephemeral; they are like the rays of the sun upon the wall.

"As the compassionate God has placed such a wonderful crown upon the head of man, man should strive that its brilliant jewels may become visible in the world."

(`Abdu'l-Baha: Some Answered Questions, Pages: 78-80)

Cooperation

"It seems as though all creatures can exist singly and alone. For example, a tree can exist solitary and alone on a given prairie or in a valley or on the mountainside. An animal upon a mountain or a bird soaring in the air might live a solitary life. They are not in need of cooperation or solidarity. Such animated beings enjoy the greatest comfort and happiness in their respective solitary lives.

"On the contrary, man cannot live singly and alone. He is in need of continuous cooperation and mutual help. For example, a man living alone in the wilderness will eventually starve. He can never, singly and alone, provide himself with all the necessities of existence. Therefore, he is in need of cooperation and reciprocity.

"The mystery of this phenomenon, the cause thereof is this, that mankind has been created from one single origin, has branched off from one family. Thus in reality all mankind represents one family. God has not created any difference. He has created all as one that thus this family might live in perfect happiness and well-being.

"Regarding reciprocity and cooperation: each member of the body politic should live in the utmost comfort and welfare because each individual member of humanity is a member of the body politic and if one member of the members be in distress or be afflicted with some disease all the other members must necessarily suffer. For example, a member of the human organism is the eye. If the eye should be affected that affliction would affect the whole nervous system. Hence, if a member of the body politic becomes afflicted, in reality, from the standpoint of sympathetic connection, all will share that affliction since this (one afflicted) is a member of the group of members, a part of the whole. Is it possible for one member or part to be in distress and the other members to be at ease? It is impossible! Hence God has desired that in the body politic of humanity each one shall enjoy perfect welfare and comfort.

"Although the body politic is one family yet because of lack of harmonious relations some members are comfortable and some in direst misery, some members are satisfied and some are hungry, some members are clothed in most costly garments and some families are in need of food and shelter. Why? Because this family lacks the necessary reciprocity and symmetry. This household is not well arranged. This household is not living under a perfect law. All the laws which are legislated do not ensure happiness. They do not provide comfort. Therefore a law must be given to this family by means of which all the members of this family will enjoy equal well-being and happiness.

"Is it possible for one member of a family to be subjected to the utmost misery and to abject poverty and for the rest of the family to be comfortable? It is impossible unless those members of the family be senseless, atrophied, inhospitable, unkind. Then they would say, 'Though these members do belong to our family - let them alone. Let us look after ourselves. Let them die. So long as I am comfortable, I am honored, I am happy - this my brother - let him die. If he be in misery let him remain in misery, so long as I am comfortable. If he is hungry let him remain so; I am satisfied. If he is without clothes, so long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I have a home, let him remain in the wilderness.'

"Such utter indifference in the human family is due to lack of control, to lack of a working law, to lack of kindness in its midst. If kindness had been shown to the members of this family surely all the members thereof would have enjoyed comfort and happiness."

(`Abdu'l-Baha: Cooperation, Foundations of World Unity, Page 38-39)

The Abolition of Extremes of Wealth and Poverty

"And among the teachings of Baha'u'llah is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others. But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Baha'is."

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, Page: 302)

"The arrangements of the circumstances of the people must be such that poverty shall disappear, and that every one as far as possible, according to his position and rank, shall be comfortable. Whilst the nobles and others in high rank are in easy circumstances, the poor also should be able to get their daily food and not be brought to the extremities of hunger."

(`Abdu'l-Baha: Abdu'l-Baha in London, Page: 29)

"Equal opportunity of the means of Existence

"Every human being has the right to live; they have a right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest comfort, so should a poor man be able to have the necessaries of life. Nobody should die of hunger; everybody should have sufficient clothing; one man should not live in excess while another has no possible means of existence."

(`Abdu'l-Baha: Paris Talks, Pages: 131-132)

"MEANS OF EXISTENCE

"4 Avenue de Camoens, Paris

"One of the most important principles of the Teaching of Baha'u'llah is:

"The right of every human being to the daily bread whereby they exist, or the equalization of the means of livelihood.

"The arrangements of the circumstances of the people must be such that poverty shall disappear, that everyone, as far as possible, according to his rank and position, shall share in comfort and well-being.

"We see amongst us men who are overburdened with riches on the one hand, and on the other those unfortunate ones who starve with nothing; those who possess several stately palaces, and those who have not where to lay their head. Some we find with numerous courses of costly and dainty food; whilst others can scarce find sufficient crusts to keep them alive. Whilst some are clothed in velvets, furs and fine linen, others have insufficient, poor and thin garments with which to protect them from the cold.

"This condition of affairs is wrong, and must be remedied. Now the remedy must be carefully undertaken. It cannot be done by bringing to pass absolute equality between men.

"Equality is a chimera! It is entirely impracticable! Even if equality could be achieved it could not continue - and if its existence were possible, the whole order of the world would be destroyed. The law of order must always obtain in the world of humanity. Heaven has so decreed in the creation of man.

"Some are full of intelligence, others have an ordinary amount of it, and others again are devoid of intellect. In these three classes of men there is order but not equality. How could it be possible that wisdom and stupidity should be equal? Humanity, like a great army, requires a general, captains, under-officers in their degree, and soldiers, each with their own appointed duties. Degrees are absolutely necessary to ensure an orderly organization. An army could not be composed of generals alone, or of captains only, or of nothing but soldiers without one in authority. The certain result of such a plan would be that disorder and demoralization would overtake the whole army.

"King Lycurgus, the philosopher, made a great plan to equalize the subjects of Sparta; with self-sacrifice and wisdom was the experiment begun. Then the king called the people of his kingdom, and made them swear a great oath to maintain the same order of government if he should leave the country, also that nothing should make them alter it until his return. Having secured this oath, he left his kingdom of Sparta and never returned. Lycurgus abandoned the situation, renouncing his high position, thinking to achieve the permanent good of his country by the equalization of the property and of the conditions of life in his kingdom. All the self-sacrifice of the king was in vain. The great experiment failed. After a time all was destroyed; his carefully thought-out constitution came to an end.

"The futility of attempting such a scheme was shown and the impossibility of attaining equal conditions of existence was proclaimed in the ancient kingdom of Sparta. In our day any such attempt would be equally doomed to failure.

"Certainly, some being enormously rich and others lamentably poor, an organization is necessary to control and improve this state of affairs. It is important to limit riches, as it is also of importance to limit poverty. Either extreme is not good. To be seated in the mean(1) is most desirable. If it be right for a capitalist to possess a large fortune, it is equally just that his workman should have a sufficient means of existence.

"A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of the people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life.

"There must be special laws made, dealing with these extremes of riches and of want. The members of the Government should consider the laws of God when they are framing plans for the ruling of the people. The general rights of mankind must be guarded and preserved.

"The government of the countries should conform to the Divine Law which gives equal justice to all. This is the only way in which the deplorable superfluity of great wealth and miserable, demoralizing, degrading poverty can be abolished. Not until this is done will the Law of God be obeyed."

(`Abdu'l-Baha: Paris Talks, Pages: 151-154)

Conclusion

"'Baha'u'llah did not bring a complete system of economics to the world. Profit sharing is recommended as a solution to one form of economic problems. There is nothing in the teachings against some kind of capitalism; its present form, though, would require adjustments to be made.'

"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 its Founders be considered as having been technical economists. The contribution of the Faith to this subject is essentially indirect, as it consists of the application of spiritual principles to our present-day economic system. Baha'u'llah has given us a few basic principles which should guide future Baha'i economists in establishing such institutions which will adjust the economic relationships of the world...'”

(Shoghi Effendi: Directives of the Guardian, Page: 20)

"The world is, in truth, moving on towards its destiny. The interdependence of the peoples and nations of the earth, whatever the leaders of the divisive forces of the world may say or do, is already an accomplished fact. Its unity in the economic sphere is now understood and recognized. The welfare of the part means the welfare of the whole, and the distress of the part brings distress to the whole."
(Shoghi Effendi: The Promised Day is Come, Page: 122)

"Baha'u'llah declares that all forms of prejudice among mankind must be abandoned and that until existing prejudices are entirely removed, the world of humanity will not and cannot attain peace, prosperity and composure. This principle cannot be found in any other sacred volume than the teachings of Baha'u'llah."

(`Abdu'l-Baha: Promulgation of Universal Peace, Page: 434)

Closing Prayer

"I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth.

"There is none other God but Thee, the Help in Peril, the Self-Subsisting."
(Baha'u'llah: Prayers and Meditations, Page: 314)