‘Abdu’l-Bahá’s Secret of Divine Civilization

30

7. Conclusion: ‘Abdu’l-Bahá’s concept of modernity

In the beginning of this introduction I referred to Bahá’u’lláh’s concept of the new world order. Having investigated ‘Abdu’l-Bahá’s The Secret , we can now understand that in fact ‘Abdu’l- Bahá’s concepts of modernity and development are elaborations of Bahá’u’lláh’s creative vision. Development requires a process of rationalization in which both instrumental rationality and moral rationality are combined and affirmed in the life of humanity. This multi-dimensional rationalization must take a global orientation as well. What is significant in this model is that it transcends and solves the antinomies between opposing one-sided approaches. It affirms the sanctity of religious truth and guidance but at the same time adopts a progressive and non- traditionalistic outlook. One can see the creativity of the words of Bahá’u’lláh and ‘Abdu’l-Bahá in Their new conception of the relation between faith and science. For them both religion and science are historically dynamic and progressive forces. It means that both science and revelation are subject to historical change and development. Both religious truth and scientific truth are relative to their times and both progress in terms of the needs of an ever-advancing humanity. Modernity and development are defined in terms of the harmony of these twin progressive forces. We can note the fundamental different of ‘Abdu’l-Bahá’s vision from the two opposing perspectives of atheistic objectivism and traditionalistic historicism. This complex concept of rationalization is already entailed in Bahá’u’lláh’s vision of the coming of age of humanity. An extensive discussion of this complex question is not possible in this introduction. However, Bahá’u’lláh identifies three signs for His concept of the maturation of humanity. First is the discovery of a radical approach towards transmutation of elements. Second is the changing attitude towards power and domination, and third is the emergence of a world auxiliary language. The first implies a high development of science, technology and instrumental reason. The second implies that the culture of violence and aggression will be replaced by a culture of love and service. The third implies the emergence of global structures and sensibilities. It is interesting that Bahá’u’lláh defines this stage of maturity as the age of the advent of wisdom (reason) among humanity. He Writes: One of the signs of the maturity of the world is that no one will accept to bear the weight of kingship. Kingship will remain with none willing to bear alone its weight. That day will be the day whereon wisdom will be manifested among mankind. 46 One can easily see the complex notion of reason and rationalization in Bahá’u’lláh’s writings. It implies a progressive movement towards efficiency, unity, communication, and love. Western accomplishments in the realm of science and instrumental reason are not accompanied by either moral rationalization or global orientation. The result is immoderation even in material civilization. Authentic development and true modernity require a qualitatively different form of rationalization. Bahá’u’lláh and ‘Abdu’l-Bahá offered this unique, multi-dimensional, and creative vision to humanity. Although revealed in Their writings in 19 th century, its message remains creative beyond the boundaries of 19 th century Iran. It is for that reason that we can understand why The Secret is a text for all seasons, devoted to the question of development in both Iran and the world.

30