Daily Frameworks for 31 January 2025

Istiqlál, 14 Sulṭán (Sovereignty), 181 B.E.

Walking Together on a Path of Service

Quotes for Reflection

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. — ‘Abdu’l-Bahá ¹

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 (“Give me neither poverty nor riches.”—Proverbs 30:8), 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. — ‘Abdu’l-Bahá ²

It should not be imagined that the writer’s earlier remarks constitute a denunciation of wealth or a commendation of poverty. Wealth is praiseworthy in the highest degree, if it is acquired by an individual’s own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes. Above all, if a judicious and resourceful individual should initiate measures which would universally enrich the masses of the people, there could be no undertaking greater than this, and it would rank in the sight of God as the supreme achievement, for such a benefactor would supply the needs and insure the comfort and well-being of a great multitude. Wealth is most commendable, provided the entire population is wealthy. If, however, a few have inordinate riches while the rest are impoverished, and no fruit or benefit accrues from that wealth, then it is only a liability to its possessor. If, on the other hand, it is expended for the promotion of knowledge, the founding of elementary and other schools, the encouragement of art and industry, the training of orphans and the poor—in brief, if it is dedicated to the welfare of society—its possessor will stand out before God and man as the most excellent of all who live on earth and will be accounted as one of the people of paradise. — ‘Abdu’l-Bahá ³

Difference of capacity in human individuals is fundamental. It is impossible for all to be alike, all to be equal, all to be wise. Bahá’u’lláh has revealed principles and laws which will accomplish the adjustment of varying human capacities. He has said that whatsoever is possible of accomplishment in human government will be effected through these principles. When the laws He has instituted are carried out, there will be no millionaires possible in the community and likewise no extremely poor. This will be effected and regulated by adjusting the different degrees of human capacity. The fundamental basis of the community is agriculture, tillage of the soil. All must be producers. Each person in the community whose need is equal to his individual producing capacity shall be exempt from taxation. But if his income is greater than his needs, he must pay a tax until an adjustment is effected. That is to say, a man’s capacity for production and his needs will be equalized and reconciled through taxation. If his production exceeds, he will pay a tax; if his necessities exceed his production, he shall receive an amount sufficient to equalize or adjust. Therefore, taxation will be proportionate to capacity and production, and there will be no poor in the community. — ‘Abdu’l-Bahá ⁴

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-Bahá ⁵

The essence of the matter is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye this consummation. — ‘Abdu’l-Bahá ⁶

While thousands are considering these questions, we have more essential purposes. The fundamentals of the whole economic condition are divine in nature and are associated with the world of the heart and spirit. This is fully explained in the Bahá’í teaching, and without knowledge of its principles no improvement in the economic state can be realized. The Bahá’ís will bring about this improvement and betterment but not through sedition and appeal to physical force—not through warfare, but welfare. Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say, “It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community,” and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably. — ‘Abdu’l-Bahá ⁷

Question for Consideration

Section 8 of the second unit, “Uplifting Conversations,” in Book 2 Arising to Serve concerns the gap between the rich and the poor based, in part, on the writings of ‘Abdu’l-Bahá quoted above. ⁸ How can one draw on His explanations to better understand the significance and implications of Bahá’u’lláh’s teachings and feel encouraged to initiate and sustain meaningful and uplifting conversations with others about issues on people’s minds that relate to wealth and poverty—employment, wages, housing, to name a few? ⁹

Perplexity Pro Response ¹⁰

The teachings of ‘Abdu’l-Bahá offer a unique perspective on addressing the extremes of wealth and poverty, emphasizing the importance of economic justice, spiritual values, and the oneness of humanity in creating a more equitable society.

Oneness of Humanity in Economics

The concept of humanity as one family forms the foundation of ‘Abdu’l-Bahá’s economic teachings. He emphasizes that extreme disparities in wealth and poverty are symptoms of disharmony within this global family, likening it to a household lacking proper arrangement and living under imperfect laws. This perspective encourages viewing economic issues through the lens of collective well-being rather than individual gain, promoting a sense of shared responsibility for addressing societal inequalities.

• Economic disparities are seen as a lack of “reciprocity and symmetry” in the human family
• ‘Abdu’l-Bahá calls for laws that ensure “equal well-being and happiness” for all members of society
• This approach frames discussions on employment, wages, and housing in terms of their impact on the entire human community
  

Balancing Wealth and Poverty

Striking a balance between extreme wealth and poverty is crucial for societal harmony, according to ‘Abdu’l-Bahá. He advocates for moderation, stating that “Either extreme is not good” and emphasizing the importance of limiting both riches and poverty. This balanced approach aligns with the biblical wisdom of “Give me neither poverty nor riches” (Proverbs 30:8), suggesting a middle path that ensures fair distribution of resources.

• Wealth is praiseworthy when acquired through personal effort and divine grace
• Commendable wealth should be used for philanthropic purposes and societal betterment
• The ideal scenario involves the entire population being wealthy, rather than a few having excessive riches while others are impoverished
• ‘Abdu’l-Bahá proposes that capitalists’ large fortunes should be balanced by ensuring workers have sufficient means of existence
  

Systemic Solutions for Equity

‘Abdu’l-Bahá proposes systemic solutions to address economic disparities, emphasizing the role of government and taxation in creating a more equitable society. He suggests that when Bahá’u’lláh’s principles are implemented, extreme wealth and poverty will be eliminated through adjusting human capacities. Key elements of this approach include:

• Agriculture as the fundamental basis of the community
• Universal participation in production
• A progressive taxation system based on individual capacity and needs
• Exemption from taxes for those whose production meets only their basic needs
• Redistribution of wealth through taxation to support those whose necessities exceed their production
  

This system aims to create an equilibrium of interests, ensuring comfort and contentment for both rich and poor without enforcing absolute equality. ‘Abdu’l-Bahá envisions this as a future outcome that will fulfill the promises of divine justice in human affairs.

Spiritual Foundations of Economic Justice

At the heart of ‘Abdu’l-Bahá’s economic vision lies a profound spiritual foundation that transcends mere material considerations. He emphasizes that true economic solutions must be rooted in divine principles and “associated with the world of the heart and spirit.” This approach calls for a transformation of human relationships, where love becomes so dominant that the wealthy willingly extend assistance to the poor, not through force or legislation, but out of a sense of spiritual duty and social responsibility.

• Economic betterment should be achieved through “welfare, not warfare”
• The Bahá’í teachings propose that hearts must be “cemented together” to foster voluntary economic adjustments
• Spiritual values like justice, compassion, and unity are seen as essential in shaping economic systems and decisions
• This perspective encourages discussions on how to cultivate a culture of generosity and mutual support in addressing economic disparities
  

Citations:

[1] Book 2: Arising to Serve (PDF) – Ruhi Institute

[2] Wealth and Finances: A Bahá’í Perspective

[3] 1 March 2017 – To the Bahá’ís of the World – Bahá’í Reference Library

[4] Abolition of Extremes of Wealth & Poverty – BahaiTEACHINGS.ORG

[5] Eliminating the Extremes of Wealth and Poverty – BahaiTEACHINGS.ORG

Follow-Up Questions Proposed by Perplexity

• How can we apply ‘Abdu’l-Bahá’s teachings on wealth and poverty to modern economic systems?
• What are some practical steps individuals can take to promote economic equality in their communities?
• How does the concept of reciprocity and symmetry in ‘Abdu’l-Bahá’s teachings relate to current economic policies?
• What role does taxation play in achieving economic balance according to Bahá’í principles?
• How can we encourage rich individuals to use their wealth for the benefit of society?
• What role does community building play in achieving economic justice?
• How can we integrate spiritual values into economic systems?
• What are the spiritual foundations of economic equality?
• How can we use spiritual teachings to address wealth and poverty extremes?

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2. ’Abdu’l-Bahá. Paris Talks: Addresses given by ʻAbduʼl-Bahá in Paris in 1911-1912. 11th British Ed. 1912. Reprint, London, England: Baháʼí Publishing Trust, 1972, 153. https://www.bahai.org/library/authoritative-texts/abdul-baha/paris-talks/5#470247247. ↩
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4. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 217. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/16#828752876. ↩
5. ’Abdu’l-Bahá. Paris Talks: Addresses given by ʻAbduʼl-Bahá in Paris in 1911-1912. 11th British Ed. 1912. Reprint, London, England: Baháʼí Publishing Trust, 1972, 154. https://www.bahai.org/library/authoritative-texts/abdul-baha/paris-talks/5#109641805. ↩
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10. Perplexity Pro. “Wealth, Poverty, and Social Justice.” Edited by Steve Bosserman. January 29, 2025. https://www.perplexity.ai/search/although-the-body-politic-is-o-7yf5635uQY63IFoNbOUnew. ↩