THE SEARCH FOR A JUST SOCIETY
JOHN HUDDLESTON
GEORGE RONALD 1989
PART 18
Chapter 28: Preparing for a Just Society
In this chapter the present-day programme of action in the Bahá’í Faith is summarized to see if it is a practical approach to the building of a just society.
The Individual
Bahá’í guidelines for the individual in his relations with his fellow human beings are based in universal principles common to all the great religions. These may be divided into four groupings.
v The first has to do with how we should view mankind. True religion urges us towards a deep sense that mankind is one family, that all are children of God, and that we are all, in essence, spiritual beings. Each one of us is at a different stage of spiritual growth. By looking for the good qualities in others we both encourage their development and at the same time contribute to our own spiritual growth.
v The second concerns putting these positive attitudes into action by being kind to other humans, animals, and all living things; to be compassionate; to be forgiving; to be courteous – the lord of all virtues; and to be generous especially to the poor through a just distribution of resources and the abolition of extremes of wealth and poverty.
v The third concerns the cultivation of those qualities which will attract others such as trustworthiness, honesty and truthfulness- the foundation of all virtues.
v The fourth is to keep healthy so that we do not become a burden on the community and make a maximum contribution to its welfare. Many illnesses are psychosomatic and can be helped by prayer, meditation and the influence of a person of high spirituality.
These are broad principles essentially common to all the great religions. In the teachings of the Bahá’í Faith there are several refinements which receive special attention because of their particular relevance to conditions in modern society. Three of these relate to the first group – appropriate attitudes towards our fellow human beings.
The first of these is the need to make a conscious effort to abolish prejudice, which is a cause of disunity and conflict:
In every period, war has been waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. All prejudices are destructive to the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant and bloodthirstiness and rapacity continue.
It might be argued that prejudice is a particular problem of our time because there is more widespread and frequent contact between peoples of different cultures than ever before. Improvements in communications, and large-scale movements of peoples as immigrants, refugees, business travellers and tourists have brought people face to face with each other for the first time.
One of the most effective ways of abolishing prejudice is to learn to appreciate the diversity of culture in the world and to see it as an enrichment of our total experience. This mental attitude towards others receives special attention in the Bahá’í Writings:
Consider the flowers of the garden, though differing in kind, colour, form and shape, yet inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth to their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour. Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest.
In speaking of the enrichment of society that comes from cultural diversity, the Bahá’í Writings make particular mention of those who have suffered extreme oppression, such as the African peoples and native Americans; they state that the sufferings of these peoples have made them more than usually sensitive, and that because of this they will make a special contribution to the spiritual illumination of a future world society.
Closely linked to these two themes is the Bahá’í principle of the equality of men and women. In the spiritual realm there is no difference between a woman and a man, and it is therefore not just for one to be treated as inferior to the other. Women play a vital role in society not only in their function as mothers of each generation, but also because if a just and peaceful society is to be achieved, there is a need for the traditional feminine qualities of love and service to balance the traditional masculine qualities of force and aggressiveness.
The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other.
Women are the equal of man in ability, but their subjugation in the past denied them education and training except in very narrow areas. Accordingly, the Bahá’í Writings say that women must be given equal education with men and the same curriculum. Indeed, they go further: if a choice has to be made, women should be given priority in education because they are the mothers of the next generation and ‘first teachers of children’. It is interesting that this principle is becoming increasing recognised in the world at large by those who are in the lead in the fight to eradicate disease, those who work with children, and those who are trying to improve food provision in the Third World. Women, say the Bahá’í Writings, should enjoy equal legal rights with men, equal social treatment and respect, equal job opportunities, and equal hearing and participation in councils of government.
There are two special refinements in Bahá’í teachings with regard to the second group of general principles, those pertaining to how we treat others. The first is the exhortation not to talk or listen to gossip or backbiting, because these have a deep, long-lasting detrimental effect on the soul:
For the tongue is a smouldering fire and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both the heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century.
The second is once of the central concepts of the Bahá’í Faith. It is that the highest station a man can achieve is service to humanity:
This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, is giving praise.
Service to mankind is particularly meritorious when it involves real sacrifice, because this contributes to the spiritual growth of both giver and receiver. Sacrifice is the real test of sincerity. It is the ultimate test of whether or not one is willing to put conscious standards, hopes, and ideals before personal comfort.
Finally, there is one aspect of the Bahá’í teachings concerning the maintenance of physical health which is of special importance: the avoidance of all forms of drugs including alcohol:
The drinking of wine is forbidden; for it is the cause of chronic diseases, weakeneth the nerves and consumeth the mind. This wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.
The negative effects of drugs and alcohol, their impact on the mind and spirit, have already been discussed in Chapter 19 in connection with the temperance movement. There are still many who argue that a little social drinking does no harm and may even be healthful. In the Bahá’í view the worldwide problem is too serious to make compromises of this sort which only serve to make drinking socially acceptable, for example to young people amongst whom will be the next generation of alcoholics, and to provide finance for the alcohol industry. Legalization of alcohol whilst making other drugs unlawful is also inconsistent; it gives the impression of special pleading and hypocrisy, and thereby encourages disrespect for the law and the taking of other drugs. In other words, ‘social drinking’ is both short-sighted and selfish. It purpose – as with drug-taking – is to create an artificial euphoria, an escape from the harshness of life. The Bahá’í view is that people would be a lot happier if they spent their time and resources helping to build a more loving and just society. Consequently, the only exception the Bahá’í Writings make for drugs (including alcohol) is in case of medical need. It should be added that the smoking of tobacco is strongly discouraged as unclean and damaging to bodily health, but it is not forbidden, presumably because it, unlike alcohol and drugs, does not affect the mind and spirit.
The Family