Tag: materialism

Daily Frameworks for 29 June 2026

Kamál, 06 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

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? — Universal House of Justice [1]

Question for Consideration

Materialism is deeply rooted in the structures, systems, processes, tools that drive the public and private sectors of modern society. Materialism also influences social behaviors in society’s voluntary/informal sector. However, people participating in it can choose to give their time, knowledge, know-how, and resources for the greater good without direct material benefit. That makes this sector a viable candidate in which to experiment with alternatives for “moving beyond materialism” and establishing a “coherence of spiritual and material”. From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Introduction

This report takes the above framing seriously and develops it through Bahá’í sources in considerable depth — treating the voluntary/informal sector not merely as a charitable supplement to public and private life but as the primary arena for civilizational experimentation.

A few highlights of the argument:

Why the voluntary sector is structurally ideal: It is not governed by profit imperatives or electoral cycles, so participants are free to let spiritual principles — rather than material incentives — govern how they associate, decide, and evaluate success. [3] [4]

The four-level framework: The report traces how transformation moves from (1) individual moral formation, through (2) community-level culture (consultation, mutual aid, inclusion), to (3) new institutional models, and finally to (4) active contribution to the broader social discourse that shapes how public and private actors define progress. [5] [6] [7]

The key transmission mechanisms: Transformation doesn’t leap from the voluntary sector to public and private sectors by proclamation. It travels through demonstration (visible proof that alternatives work), individual carriers (people who bring new capacities to their professional roles), discourse influence (patient reshaping of the conceptual frameworks of policy and business), and moral authority earned through consistent integrity. [8] [9] [10]

Real Bahá’í practice: The report grounds the argument in actual Bahá’í voluntary-sector work — the Ruhi Institute’s capacity-building courses, the Junior Youth Spiritual Empowerment Program, grassroots social action projects, and EBBF (Ethical Business Building the Future), which explicitly bridges the voluntary and private sectors by cultivating principled business leaders. [11] [12] [13] [14]

The key caution: The voluntary sector is not immune to materialism itself, and cannot substitute for systemic reform in the other sectors. The Bahá’í vision is of all three sectors eventually aligned around spiritual principles, each transforming and being transformed by the others. [4] [15]

Footnotes

[1] Universal House of Justice. “October 1985 – To the Peoples of the World.” Bahá’í Reference Library. https://www.bahai.org/r/434890667

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as the Primary Arena for Civilizational Experimentation.” Edited by Steve Bosserman. June 28, 2026. https://www.perplexity.ai/search/c3ff785b-c0b3-4cf0-a1e3-e99bff378e56?preview=1#1

[3] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” IEFWorld. https://iefworld.org/economy_comp

[4] Dahl, Arthur Lyon. “Rethinking Business and the Economy based on Spiritual Principles.” IEFWorld, November 20, 2018. https://iefworld.org/ddahl18k

[5] Zabihi, Selvi Adaikkalam. “The Baháʼí Experience: Religious Community and Social Change.” Great Transition Initiative, November 2023. https://greattransition.org/gti-forum/movement-experiments-adaikkalam-zabihi/

[6] Momen, Moojan. “Building a Global Culture of Learning.” BahaiTeachings.org. https://bahaiteachings.org/building-global-culture-learning/

[7] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/974297387

[8] Bahá’í International Community-Office of Public Information. “The Prosperity of Humankind, Part II: Justice (in simplified language).” https://yabaha.net/dahl/bahai/P_H/Prosperity3.pdf

[9] Australian Baha’i Community Staff. “Engaging in social and economic development.” Bahai.Org.Au. https://bahai.org.au/index.php/what-bahais-do/engaging-social-action/

[10] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/r/331917610

[11] The Ruhi Institute Staff. “The Ruhi Institute-Home.” Ruhi.org. https://www.ruhi.org/en/

[12] Australian Baha’i Community Staff. “Training Institute.” Bahai.Org.Au. https://bahai.org.au/index.php/what-bahais-do/building-vibrant-communities/training-institute/

[13] Bowers, Kenneth E.. “How Baha’is Would Eliminate the Extremes of Wealth and Poverty.” BahaiTeachings.org. https://bahaiteachings.org/bahais-eliminate-extremes-wealth-poverty/

[14] Bahá’ís of Canada Staff. “Educational Endeavors.” Bahai.Ca. https://www.bahai.ca/en/what-we-do/educational-endeavours/

[15] The Bahá’í Faith Singapore Staff. “Junior Youth Spiritual Empowerment Program.” Bahai.Org.Sg. https://bahai.org.sg/home/jysep/

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

Daily Frameworks for 28 June 2026

Jamál, 05 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

Whoso cleaveth to justice, can, under no circumstances, transgress the limits of moderation. He discerneth the truth in all things, through the guidance of Him Who is the All-Seeing. The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error. The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: “The Kingdom is God’s, the Almighty, the All-Praised!” — Bahá’u’lláh [1]

Question for Consideration

What is the Bahá’í perspective on materialism? [2]

Gemini/NotebookLM Response

The Bahá’í perspective views materialism as a profound distortion of human reality and purpose, characterizing it not simply as the possession of goods, but as a mindset that treats material matter, wealth, status, and physical pleasure as ultimate realities while denying the primacy of the spirit [3].

A Mindset of “Crude Materialism”

Bahá’í writings describe “crude” or “crass” materialism as a “cancerous” force that has become a dominant global faith, often capturing centers of power and information [4] [5] [6]. Philosophically, this view reduces human beings to “purely self-interested economic units” and “insatiable consumers,” depicting them as slaves to animal impulses and self-interest [4] [6] [7].

The sources highlight two primary facets of this perspective:

  • The Denial of Spirit: Materialism treats consciousness and the soul as mere by-products of the brain, leading to a “disenchanted” world characterized by a loss of meaning and spiritual susceptibility [3] [8] [9].
  • A “Devouring Flame”: Shoghi Effendi described rampant materialism as a “devouring flame” that precipitated world-shaking crises, social conflict, and the breakdown of traditional morality [5] [6].

The Impact on Individuals and Society

The Bahá’í perspective identifies several destructive consequences of a materialistic worldview:

  • Psychological Pathologies: It traps individuals in a “perpetual cycle of neediness,” where escalating desires lead to anxiety, loneliness, and a sense of isolation and despair [3] [8].
  • Social Maladjustments: It breeds a culture of consumerism that encourages the satisfaction of “basest and most selfish desires,” resulting in the widening of the gap between the rich and the poor and the “pillage of natural resources” [4] [6] [10].
  • Moral Decline: Under a materialistic lens, qualities like greed, lust, and pride acquire social and economic value, often disguised as “social progress” or “civil rights” [4] [6].

The Bahá’í Alternative: Dynamic Coherence

The Bahá’í Faith does not advocate for asceticism or the shunning of material goods [6] [11]. Instead, it promotes a “dynamic coherence” between the material and spiritual dimensions of life [3] [12] [13].

  • Material Civilization as the “Body”: Material civilization is compared to a lamp-glass or a body, while divine civilization is the lamp’s light or the soul. Without the “spirit,” material achievements remain “lifeless” and “dead” [4] [13] [14].
  • Wealth as a “Means,” Not an “End”: Wealth is considered “praiseworthy in the highest degree” if it is acquired through honest effort and expended for philanthropic purposes, the promotion of knowledge, or the common good [4] [10] [15]. However, to make the accumulation of wealth the central purpose of life is deemed “unworthy” [4] [10].
  • Work as Worship: Engaging in a trade or profession is mandated and elevated to the rank of worship when performed in a spirit of service to humanity [4] [15].
  • The “Two Wings” of Science and Religion: Science and religion are described as the two wings upon which human intelligence soars. Science without religion leads to the “despairing slough of materialism,” while religion without science falls into the “quagmire of superstition” [6] [13] [16].

The Path to Detachment

Detachment in the Bahá’í context is not defined by the lack of possessions, but by the attitude of the heart. It consists of “refraining from letting our possessions possess us” [17]. The goal is for individuals to be “detached in the spirit,” where “extreme wealth or utter poverty” would be equal to them in their pursuit of God [17]. This perspective encourages moderation, contentment with little, and the recognition that true happiness derives from spiritual enlightenment rather than constant acquisition [4] [8] [15].

Footnotes

[1] Bahá’u’lláh. GLEANINGS FROM THE WRITINGS OF BAHÁ’U’LLÁH. Bahá’i Reference Library. https://www.bahai.org/r/042388414

[2] Gemini/NotebookLM. “Denial of Spirit and a Devouring Flame: Materialism in Bahá’í Thought.” Edited by Steve Bosserman. June 27, 2026. https://notebooklm.google.com/notebook/bf32a658-8f5f-4c88-ac6c-9751a44ce68e

[3] Perplexity Computer. “Bahá’í Perspective on Materialism.” Edited by Steve Bosserman. June 26, 2026. https://www.perplexity.ai/search/c3ff785b-c0b3-4cf0-a1e3-e99bff378e56

[4] International Environment Forum Staff. “Baha’i Quotations on Environment and Sustainable Development.” International Environment Forum. https://iefworld.org/cmpquotes.htm

[5] Effendi, Shoghi. CITADEL OF FAITH: America Passing Through Crisis. Bahá’í Reference Library. https://www.bahai.org/r/043294559

[6] International Environment Forum Staff. “Scientific and Spiritual Dimensions of Climate Change – Unit 6: Materialism.” International Environment Forum. https://iefworld.org/ssdcc6b

[7] Bahá’í World News Service Staff. “Alternatives to consumer culture focus of new Baha’i document” BWNS – Bahai.org, May 5, 2010. https://news.bahai.org/story/770/alternatives-consumer-culture-focus-new-bahai-document

[8] Abdu’l-Missagh Ghadirian. “Materialism and Discontent: Bahá’í Perspectives.” Wilmette Institute on YouTube. https://www.youtube.com/watch?v=BVDt7B7HKU0

[9] Saiedi, Nader. “’Abdu’l-Bahá’s Critique of Materialist Philosophy.” Bahá’í Faith Modern Perspectives on YouTube, August 13, 2022. https://www.youtube.com/watch?v=SExC9z0mdnU

[10] Universal House of Justice. “2 April 2010 – To the Believers in the Cradle of the Faith.” Bahá’í Reference Library. https://www.bahai.org/r/389489026

[11] Uplifting Words Staff. “Baha’i Faith’s Perspective on Wealth: A Balance of Material and Spiritual Prosperity.” Uplifting Words, July 16, 2023. https://www.upliftingwords.org/post/bahai-faiths-perspective-on-wealth-a-balance-of-material-and-spiritual-prosperity

[12] Bahá’í International Community Staff. “Oral Statement to the 49th Session of the United Nations Commission for Social Development.” United Nations, February 14, 2011. https://www.un.org/esa/socdev/csocd/2011/bahai.pdf

[13] Office of Social and Economic Development. “The Worldwide Bahá’í Community’s Approach to Social and Economic Development.” Uplifting Words, March 31, 2019/Updated April 11, 2019. https://www.upliftingwords.org/post/the-worldwide-bahai-community-s-approach-to-social-and-economic-development

[14] Perry, Anne Gordon. “Battling Our Attachment to the Things of this World.” BahaiTeachings.org. https://bahaiteachings.org/battling-attachment-things-world/

[15] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” International Environment Forum. https://iefworld.org/economy_comp

[16] Bahaipedia Staff. “Science.” Bahaipedia.org. https://bahaipedia.org/Science

[17] Poyer, Lin. “The Role of Material Goods in Spiritual Development.” Bahá’í Library Online. https://bahai-library.com/pdf/p/poyer_material_goods.pdf

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

Daily Frameworks for 27 June 2026

Jalál, 04 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

Alláh-u-Abhá! Praise be to God! I have spent a number of days among you, associating with you in love and fragrance. Praise be to God! Your hearts are pure, your faces radiant, your spirits exhilarated through the glad tidings of God. I pray in your behalf, seeking heavenly confirmations for you that each one may become a radiant candle, shedding light in the world of humanity. May you become the quintessence of love. May you prove to be the effulgence of God, replete with the efficacy of the Holy Spirit and the cause of unity and fellowship in the world of humanity, for today mankind has the greatest need of love and agreement. If the world should remain as it is today, great danger will face it. But if reconciliation and unity are witnessed, if security and confidence be established, if with heart and soul we strive in order that the teachings of Bahá’u’lláh may find effective penetration in the realities of humankind, inducing fellowship and accord, binding together the hearts of the various religions and uniting divergent peoples, the world of mankind shall attain peace and composure, the will of God will become the will of man and the earth a veritable habitation of angels. Souls shall be educated, vice be dispelled, the virtues of the world of humanity prevail, materialism pass away, religion be strengthened and prove to be the bond which shall cement together the hearts of men. — ‘Abdu’l-Bahá [1]

Question for Consideration

What is the Bahá’í perspective on materialism as it impacts individuals, communities and institutions? [2]

Perplexity Computer Response

The Bahá’í perspective sees materialism as a profound distortion of human purpose that harms individuals, communities, and institutions, and proposes a balanced, spiritually grounded approach to material life as the remedy. [3]

Core Bahá’í view of materialism

Bahá’í writings describe “crude materialism” as what happens when science, technology, economics, or daily life are cut off from moral and spiritual principles. Religion without science degenerates into superstition, but science without religion becomes an instrument of materialism that reduces human progress to consumption and power. Materialism is not simply “having things”; it is a mindset that treats matter, wealth, status, and pleasure as ultimate realities, denying the primacy of spirit, moral responsibility, and the deeper meaning of life. [4] [6] [3]

From a Bahá’í standpoint, this mindset produces social and psychological pathologies: extreme wealth and poverty, consumerism, corruption, and a pervasive sense of discontent and purposelessness. The Faith therefore advocates a “dynamic coherence” between the spiritual and material dimensions of life, so that material means are consciously used to serve justice, unity, and human flourishing rather than self‑gratification or domination. [6] [5]

Impact on individuals

Materialism is understood to distort the inner life of the person: their identity, motivations, and capacity for service. When success is defined mainly by possessions, status, or power, individuals: [7] [6]

  • Become trapped in cycles of comparison, anxiety, and dissatisfaction, because desires continually outpace acquisitions. [6]
  • Are encouraged to see themselves as primarily consumers rather than as moral agents and “protagonists” of their own development and their community’s well‑being. [5]
  • Lose sight of questions of meaning—who they are, why they exist, and how they should act toward others—which Bahá’í writings regard as the real foundation of well‑being. [7]

Bahá’í texts stress that people “desperately need to know how to live their lives…who they are, to what purpose they exist, and how they should act towards one another,” and that this knowledge must be applied gradually to everyday behavior. A materialistic culture answers these questions inadequately by equating life’s purpose with comfort, consumption, and self‑interest, leaving individuals spiritually undernourished even when materially supplied. [5] [6] [7]

At the same time, the Bahá’í perspective is not ascetic: believers are urged to acquire a trade or profession, earn a livelihood, and use material resources in ways that benefit others, rather than pursuing work that is harmful or purely self‑serving. Thus the problem is not material well‑being itself, but a materialistic orientation that detaches material life from moral and spiritual aims. [7]

Impact on communities

Bahá’í analyses of development and community life emphasize that materialism corrodes trust, solidarity, and justice at the local level. When communities absorb values like admiration for power, pursuit of status, and self‑gratification: [8]

  • Young people’s hearts and minds are shaped by norms that quietly condone exploitation, inequality, and indifference to others. [5]
  • Bonds of trust and reciprocity weaken, making cooperation and collective problem‑solving more difficult. [5]
  • Community priorities skew toward short‑term gain—consumption, image, and competition—rather than the long‑term nurturing of capacities for justice, honesty, and freedom from prejudice. [9]

Bahá’í statements to international bodies describe “corrosive materialism” as a major reason economics has been detached from the broader context of humanity’s social and spiritual existence. This leads communities to confuse prosperity with the sheer increase of goods and services, without adequate attention to environmental limits, ethical responsibilities, or the moral atmosphere in which children grow up. [3]

In contrast, vibrant communities are portrayed as those that deliberately cultivate capacities such as cooperation, truthfulness, and justice, and that see their obligations as including employment with fair wages, health care, rest, and opportunities for meaningful participation. Material arrangements—economic, social, and environmental—are consciously shaped to reflect spiritual principles, so that prosperity is shared and tied to collective moral growth rather than conspicuous consumption. [9]

Impact on institutions

From a Bahá’í standpoint, institutions are crucial actors in either reinforcing materialism or helping societies transcend it. Public and social institutions that operate primarily on the basis of power, status, and self‑interest tend to: [10]

  • Foster corruption, where office becomes a pathway to personal enrichment and influence rather than service to the common good. [10]
  • Exercise authority in a top‑down, dominating manner, instead of consulting with the populations they serve. [10]
  • Project an image of “success” measured by budgets, infrastructure, or military and economic power, rather than integrity, justice, and the genuine well‑being of their people. [4]

Bahá’í institutions are explicitly designed to guard against these materialistic distortions by refusing pathways to personal power, emphasizing collective decision‑making, and cultivating a culture of consultation, humility, and transparency. A Bahá’í statement on integrity in public institutions notes that because Bahá’í administration does not allow the imposition of arbitrary individual will or leadership, it cannot be used as a route to personal power. [11]

The Bahá’í International Community argues that institutions should embody a “high sense of duty, justice and devotion to public welfare” in order to win the confidence and esteem of those they serve. Their role is not to dictate, but to consult and to create environments in which individuals and communities can develop their capacities and participate meaningfully in shaping their future. Material resources, in this view, are tools to support education, health, employment, and cultural life, not levers for domination or self‑glorification. [5]

Moving beyond materialism: coherence of spiritual and material

The remedy proposed by the Bahá’í teachings is not withdrawal from material life but a reordering of priorities in which spiritual principles consciously govern how material means are acquired and used. Several themes recur: [3]

  • Dynamic coherence: true prosperity requires coherence between the spiritual and material dimensions of life; efforts to eradicate poverty must consider ethical and social resources as much as material ones. [4]
  • Centrality of moral and spiritual education: transforming spiritual conditions—values, motives, and relationships—is seen as the necessary foundation for lasting change in material affairs. [7]
  • Focus on building the good rather than only fighting scattered evils: Bahá’í writings counsel against a “quixotic tournament” of attacking problems one by one, and instead advocate building a strong, unified world order based on justice and spiritual principles which will progressively remove injustices. [7]

In practical terms, this means individuals striving to align their professions, consumption habits, and use of wealth with service and justice; communities organizing activities that develop capacities and provide social support; and institutions embodying integrity, consultation, and long‑term responsibility for both people and planet. Material civilization is thus re‑imagined as the outward expression of inner spiritual progress, not its replacement. [8]

Footnotes

[1] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’i Reference Library. https://www.bahai.org/r/982938870

[2] Perplexity Computer. “Bahá’í Perspective on Materialism.” Edited by Steve Bosserman. June 26, 2026. https://www.perplexity.ai/search/c3ff785b-c0b3-4cf0-a1e3-e99bff378e56

[3] Bahá’í International Community Staff. “What Bahá’ís Believe: An Ever-Advancing Civilization: Science and Religion.” The Bahá’í Faith. https://www.bahai.org/beliefs/god-his-creation/ever-advancing-civilization/science-religion

[4] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” International Environment Forum. https://iefworld.org/economy_comp

[5] Bahá’í International Community Staff. “Oral Statement to the 49th Session of the United Nations Commission for Social Development.” United Nations, February 14, 2011. https://www.un.org/esa/socdev/csocd/2011/bahai.pdf

[6] Abdu’l-Missagh Ghadirian. “Materialism and Discontent: Bahá’í Perspectives.” Wilmette Institute on YouTube. https://www.youtube.com/watch?v=BVDt7B7HKU0

[7] Universal House of Justice. “19 November 1974 – The National Spiritual Assembly of the Bahá’ís of Italy.” Bahá’í Reference Library. https://www.bahai.org/r/091392946

[8] International Environment Forum Staff. “Baha’i Quotations on Environment and Sustainable Development.” International Environment Forum. https://iefworld.org/cmpquotes.htm

[9] Office of Social and Economic Development. “The Worldwide Bahá’í Community’s Approach to Social and Economic Development.” Uplifting Words, March 31, 2019/Updated April 11, 2019. https://www.upliftingwords.org/post/the-worldwide-bahai-community-s-approach-to-social-and-economic-development

[10] Bahá’í International Community Staff. “Overcoming Corruption and Safeguarding Integrity in Public Institutions: A Baha’i Perspective.” Bahá’í International Community, May 28, 2001. https://www.bic.org/statements/overcoming-corruption-and-safeguarding-integrity-public-institutions-bahai-perspective

[11] Vick, Holly Hanson. “SOCIAL AND ECONOMIC DEVELOPMENT ACTIVITIES: A NEW STAGE IN THE EVOLUTION OF Bahá’u’lláh’S WORLD ORDER.” Bahai.works. https://bahai.works/Bah%C3%A1%E2%80%99%C3%AD_World/Volume_19/Social_and_Economic_Development

[12] International Environment Forum Staff. “Scientific and Spiritual Dimensions of Climate Change – Unit 6: Materialism.” International Environment Forum. https://iefworld.org/ssdcc6b

[13] Poyer, Lin. “The Role of Material Goods in Spiritual Development.” Bahá’í Library Online. https://bahai-library.com/pdf/p/poyer_material_goods.pdf

[14] Saiedi, Nader. “’Abdu’l-Bahá’s Critique of Materialist Philosophy.” Bahá’í Faith Modern Perspectives on YouTube, August 13, 2022. https://www.youtube.com/watch?v=SExC9z0mdnU

[15] Universal House of Justice. “2 April 2010 – To the Believers in the Cradle of the Faith.” Bahá’í Reference Library. https://www.bahai.org/r/389489026

[16] Abedian, Nava. “The Individual, Institutions & the Community: Personal Reflections on the Three Protagonists & Raising Children.” Baha’i Blog, September 9, 2020. https://www.bahaiblog.net/articles/bahai-life/the-individual-institutions-the-community-personal-reflections-on-the-three-protagonists-raising-children/

[17] Effendi, Shoghi. CITADEL OF FAITH: America Passing Through Crisis. Bahá’í Reference Library. https://www.bahai.org/r/043294559

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

239 Days in America, Day 109: July 28, 1912 | Dublin

A Different Side of America 1

IT IS A FUNDAMENTALLY different task to write feature stories about ‘Abdu’l-Bahá in Dublin, New Hampshire, than it is to reconstruct life in New York, Washington, or Chicago. Only about 500 people lived in Dublin in 1912. Like many summer destinations, the population swelled during the sunny months, but it remained a small country village. While many newspapers covered the goings-on in the big metropolitan areas, and many of ‘Abdu’l-Bahá’s speeches there were written down, in Dublin there are very few sources to mine.

In Dublin it is ‘Abdu’l-Bahá’s interactions with the unique characters who lived there in the summer of 1912 that comprise the most interesting aspects of the story. We have met some of these families already in the last two days: the Parsons, the Joseph Lindon Smiths, the Brushes, and the Thayers. They were not national figures. Some possessed extreme wealth; others were artists with compelling personal histories.

During our research for these three weeks in Dublin we were surprised by how many currents of thought, emblematic of the times, reached into this tiny village. The artists here, whom we will meet, did not merely paint beautiful images or write beautiful sentences. They constructed a view of human nature that we may consider to be controversial or retrograde today, but that wrestled with the outlooks of the age, whether Eugenics, Orientalism, Positivism, or Late Transcendentalism. These viewpoints were central to the conversations ‘Abdu’l-Bahá encountered among intelligent people in 1912. As we shall see in the days to come, they reveal a different side of America.

Sunday, July 28, 1912 2

After prayers the Master revealed several Tablets. A lengthy one was addressed to Mírzá Abu’l-Fadl (may my life be a sacrifice to him). The Master’s affection and love for him was such that when Mr MacNutt presented Him with a picture of Mírzá Abu’l-Fadl, He took it at once and kissed it with such love and warmth that all saw how dear he was to the Master.

The Master sat in the drawing room and spoke to Mr Harmon about the sanctity of God, who is beyond emanation and appearance, ascent and descent, ingress and egress, and about the reflection of His attributes on the mirrors of the hearts of the Manifestations. His talk was brief but comprehensive and impressive. He also explained the meanings of the holy books and discussed the saying that ‘everything is contained in everything’, that is, every atom of creation passes through infinite forms and every molecule is transformed and passes through everything else. He then said:

“The Theosophists are educating a boy in the schools of Europe and say that he will become the promised one of all nations. How ignorant this is! God must select the Promised One, not men. The lamp that men ignite will be put out; but the Lamp of God is ever bright. He who is educated by men is always dependent on men. How can he give eternal prosperity? It is as if a person wishes to make a sun out of oil and wick.”

‘Abdu’l-Bahá was asked about the conditions in Turkey. He replied, ‘Do not expect good news from that spot. But we have nothing to do with political affairs. Our work concerns spirituality, the knowledge of God and the acquisition of spiritual bounties.’

A group of prominent persons came to see Him in the afternoon at Mrs Parsons’s home. The subjects concerned telepathy, the immortality of the spirit and related subjects. The guests were so impressed that they attended every meeting. After each day’s meeting Mr and Mrs Parsons come with their carriage to take the Master out riding with them. Today He said He would rather go for a walk and instead sent some of these servants for a ride.

This evening Mr Harmon read to the Master passages from a book he had written on Theosophy and Buddhist teachings. He showed Him the illustrations he had drawn. He had illustrated truth as a circle, with God at its center, and divided the circle into seven segments representing the world of creation. The Master listened to him with love and patience while at the same time removing his superstitions with quotations from philosophers and sages in such a way that Mr Harmon was astonished. The Master explained the seven segments so beautifully that he cried, ‘Oh, your explanations have opened the doors of understanding before me!’ The Master then said, ‘I have had no education. I have not even been to elementary school. These people know it.’ Mr Harmon said, ‘I feel that whatever you say comes from innate knowledge.’

Talk to Theosophical Society, The Kensington, Exeter and Boylston Streets, Boston, Massachusetts, 24 July 1912 3

The philosophers of the world are divided into two classes: materialists, who deny the spirit and its immortality, and the divine philosophers, the wise men of God, the true illuminati who believe in the spirit and its continuance hereafter. The ancient philosophers taught that man consists simply of the material elements which compose his cellular structure and that when this composition is disintegrated the life of man becomes extinct. They reasoned that man is body only, and from this elemental composition the organs and their functions, the senses, powers and attributes which characterize man have proceeded, and that these disappear completely with the physical body. This is practically the statement of all the materialists.

The divine philosophers proclaim that the spirit of man is ever-living and eternal, and because of the objections of the materialists, these wise men of God have advanced rational proofs to support the validity of their statement. Inasmuch as the materialistic philosophers deny the Books of God, scriptural demonstration is not evidence to them, and materialistic proofs are necessary. Answering them, the men of divine knowledge have said that all existing phenomena may be resolved into grades or kingdoms, classified progressively as mineral, vegetable, animal and human, each of which possesses its degree of function and intelligence. When we consider the mineral, we find that it exists and is possessed of the power of affinity or combination. The vegetable possesses the qualities of the mineral plus the augmentative virtue or power of growth. It is, therefore, evident that the vegetable kingdom is superior to the mineral. The animal kingdom in turn possesses the qualities of the mineral and vegetable plus the five senses of perception whereof the kingdoms below it are lacking. Likewise, the power of memory inherent in the animal does not exist in the lower kingdoms.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

The Master’s affection and love for Mirza Abu’l-Fadl

Celebrating the Centenary: The Master in America

Curated by Anne Perry

July 28, 1912

  1. Menon, Jonathan. “A Different Side of America.” 239 Days in America, 28 July 2012, https://239days.com/2012/07/28/abdul-baha-in-dublin-new-hampshire/. ↩
  2. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=5#section126 ↩
  3. ʻAbduʼl-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, 240. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/17#650985033 ↩

239 Days in America, Day 86: July 05, 1912 | New York

The Lesson of the Titanic 1

‘Abdu’l-Bahá, who had been offered tickets on the Titanic, had spoken about the tragedy in Washington just as the Senate hearings began. “Although such an event is indeed regrettable,” he said, “we must realize that everything which happens is due to some wisdom.” He was consoled, he noted, “by the realization that the worlds of God are infinite . . .”

Like Senator [Isidor] Rayner, ‘Abdu’l-Bahá perceived a deeper meaning in the Titanic disaster. “We are living in a day of reliance upon material conditions,” he stated. “Men imagine that the great size and strength of a ship, the perfection of machinery or the skill of a navigator will ensure safety, but these disasters sometimes take place that men may know that God is the real Protector.”

Yet ‘Abdu’l-Bahá was also pragmatic. “Let no one imagine that these words imply that man should not be thorough and careful in his undertakings,” he said. “[H]e must provide and surround himself with all that scientific skill can produce. He must be deliberate, thoughtful and thorough in his purposes, build the best ship and provide the most experienced captain; yet, withal, let him rely upon God and consider God as the one Keeper.”

Friday, July 5, 1912 2

Some Tablets were revealed for friends in California, consoling them because of their separation from Him since He was not traveling to that state at the present time. Most of the friends on the West Coast of America had not yet had the honor to see Him. When they learned of His intention, they were saddened and sent telegrams begging Him to visit their state.

Today, at the invitation of Juliet Thompson, ‘Abdu’l-Bahá went to a museum near His house. On the first floor there were statues, figures of animals and a collection of relics of early American civilization. On observing these objects, ‘Abdu’l-Bahá said, ‘From these things it appears that America had a great civilization in ancient times.’

In the evening, He spoke to a large number of friends and seekers at His home about detachment from physical desires and the attainment of everlasting life. Everyone was delighted.

5 July 1912, Talk at 309 West Seventy-eighth Street, New York 3

Consider to what a remarkable extent the spirituality of people has been overcome by materialism so that spiritual susceptibility seems to have vanished, divine civilization become decadent, and guidance and knowledge of God no longer remain. All are submerged in the sea of materialism. Although some attend churches and temples of worship and devotion, it is in accordance with the traditions and imitations of their fathers and not for the investigation of reality. For it is evident they have not found reality and are not engaged in its adoration. They are holding to certain imitations which have descended to them from their fathers and ancestors. They have become accustomed to passing a certain length of time in temple worship and conforming to imitations and ceremonies. The proof of this is that the son of every Jewish father becomes a Jew and not a Christian; the son of every Muslim becomes a follower of Islám; the son of every Christian proves to be a Christian; the son of every Zoroastrian is a Zoroastrian, etc. Therefore, religious faith and belief is merely a remnant of blind imitations which have descended through fathers and ancestors. Because this man’s father was a Jew, he considers himself a Jew. Not that he has investigated reality and proved satisfactorily to himself that Judaism is right—nay, rather, he is aware that his forefathers have followed this course; therefore, he has held to it himself.

The purpose of this is to explain that the darkness of imitations encompasses the world. Every nation is holding to its traditional religious forms. The light of reality is obscured. Were these various nations to investigate reality, there is no doubt they would attain to it. As reality is one, all nations would then become as one nation. So long as they adhere to various imitations and are deprived of reality, strife and warfare will continue and rancor and sedition prevail. If they investigate reality, neither enmity nor rancor will remain, and they will attain to the utmost concord among themselves.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Revealing Tablets for believers in California

Celebrating the Centenary: The Master in America

Curated by Anne Perry

July 05, 1912

  1. Sockett, Robert. “The Lesson of the Titanic.” 239 Days in America, 5 July 2012, https://239days.com/2012/07/05/the-lesson-of-the-titanic/. ↩
  2. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=5#section103 ↩
  3. ʻAbduʼl-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, 221. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/16#695281489 ↩