As stated previously, on November 27, humanity will mark the centenary anniversary of the passing of ‘Abdu’l-Bahá, the Centre of the Covenant of Bahá’u’lláh. In this article, we learn more about the teachings brought by Bahá’u’lláh. Bahá’u’lláh counselled His followers: “Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.”
As such, Bahá’ís throughout the world, both individually and collectively, strive to become involved in the life of society, working shoulder to shoulder with diverse groups to contribute to the advancement of material and spiritual civilization.
“It is with such thoughts in mind that Bahá’ís enter into collaboration, as their resources permit, with an increasing number of movements, organisations, groups and individuals to establish partnerships that strive to transform society and further the cause of unity, promote human welfare, and contribute to world solidarity.
— THE UNIVERSAL HOUSE OF JUSTICE
Humanity, the Bahá’í writings explain, has passed through the stage of childhood and now stands at the threshold of its collective maturity. The revolutionary and far-reaching changes occurring today are characteristic of this period of transition, a time which can be likened to adolescence. In this period, thoughts, attitudes, and habits from humanity’s earlier stages of development are being swept away and new patterns of thought and action which reflect its approaching maturity are gradually taking root.
‘Abdu’l-Bahá explains: “That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this period of newness and consummation.”
He continues: “Man must now become imbued with new virtues and powers, new moral standards, new capacities…The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity.” The hallmark of this approaching age of maturity is the unification of the human race. Shoghi Effendi writes that, while unity “of family, of tribe, of cities, and nations have been successively attempted and fully established” world-encompassing unity is “the goal towards which a harassed humanity is striving.” In another passage, he refers to “the inauguration of a world civilization such as no mortal eye hath ever beheld or human mind conceived.” He asks: “Who can imagine the lofty standard which such a civilization, as it unfolds itself, is destined to attain? Who can measure the heights to which human intelligence, liberated from its shackles, will soar?
Who can visualise the realms which the human spirit, vitalised by the outpouring light of Bahá’u’lláh, shining in the plenitude of its glory, will discover?”
The emergence of a global civilization prosperous in both its material and spiritual dimensions implies that the spiritual and practical aspects of life are to advance together. Through faith and reason, it becomes possible to discover the powers and capacities latent in individuals and in humanity as a whole, and to work for the realisation of these potentialities. Recognition of the fundamental harmony of science and religion also allows for the generation, application, and diffusion of spiritual and material knowledge among all the world’s inhabitants. “The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.”
— BAHÁ’U’LLÁH
The emergence of the materially and spiritually prosperous global civilization associated with humanity’s age of maturity requires that the practical and spiritual aspects of life advance harmoniously together. ‘Abdu’l-Bahá states that while “material civilization is one of the means for the progress of the world of mankind,” until it is “combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained.”
He continues to explain that material civilization is like a lamp-glass. Divine civilization is the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness. For the material and spiritual dimensions of civilization to advance in harmony, the very notion of prosperity needs to be re-examined.
Material means are clearly vital to the advancement of civilization, and achieving prosperity implies that all people should have access to such means. Prosperity, however, cannot be understood as the mere accumulation of personal wealth. Such an individualistic conception, bereft as it is of the values of spiritual civilization, inevitably places undue weight on indulging desires and tends to cultivate a love of luxury.
To contribute to the advancement of material and spiritual civilization, material means need to be used for far higher purposes: To foster unity, to uplift and edify the life of society, and to facilitate access to knowledge for all people, to name but a few. A word of caution is also needed about our understanding of spirituality. It is too easy to view the concept in a superficial way—to comprehend it as little more than a tool for maximising satisfaction or as a veneer of activities or rituals designed to soothe the nerves and anxieties roused by a materialistic life.
True spirituality reaches to the very roots of human existence: It permeates action and channels individual and collective efforts for the betterment of society, it cultivates thirst for knowledge, it elevates work to the station of worship, it promotes empathy, it provides for the control of selfish impulses, it emphasises oneness and interconnectedness, it fosters generosity and humility, and it nurtures appreciation for diversity and attraction to beauty. ‘Abdu’l-Bahá states spirituality is the greatest of God’s gifts.
“May you, one and all, increase daily in spirituality, may you be strengthened in all goodness, may you be helped more and more by the Divine consolation, be made free by the Holy Spirit of God, and may the power of the Heavenly Kingdom live and work among you.”
