Fifteenth Reflection

The Fifteenth Reflection: Towards True Political Democracy Nader Saiedi

Baha’u’llah writes: O kings of the earth! … By them ye rule, by their means ye subsist, by their aid ye conquer. Yet, how disdainfully ye look upon them! How strange, how very strange! (Tablet to Queen Victoria)

Emphasis on the concept of political democracy is one of the central aspects of Baha’u’llah’s worldview. However, Baha’u’llah’s idea of democracy is far more complex than the prevalent understandings of democracy. In this short discussion we will look at three unique aspects of the concept of democracy in his writings. First we discuss Baha’u’llah’s philosophical reasons for his praise of democracy. Next we will discuss his concept of collective security as another reflection of his idea of democracy. Finally, we will look at the difference of true democracy with the prevalent forms of political democracy. 1. The Philosophical Foundation of Political Democracy Although Baha’u’llah defends the idea of political democracy in so many of his writings, his praise of democracy is based upon his spiritual and philosophical principles. One of the most important expressions of the philosophical basis of democracy can be found in Baha’u’llah’s address to the rulers of the world. In his letter to the Queen Victoria, written in 1868, Baha’u’llah first praises the British adoption of political democracy, and then addressing all the kings of the world criticizes both social injustice and militarism of these rulers and calls them to treat their people in accordance with justice. It is then that Baha’u’llah writes: “ By them ye rule, by their means ye subsist, by their aid ye conquer. Yet, how disdainfully ye look upon them! How strange, how very strange!” in fact, Baha’u’llah is here presenting the philosophical and sociological reason why political democracy is the most authentic form of politics. In this statement, Baha’u’llah is presenting a sociological analysis of the reality of political power. What he is saying is that the power, possessions, and victories of the king is in reality the power, possessions, and victory of the people. Monarchs and despots have no power, no wealth, and no triumph by themselves. Political power is always the power of the people, without which a king is no one of significance. Therefore, the king should see himself as a servant and symbol of the people. That is why the behavior of the despots, looking at the people with disdain and arrogance, becomes the ultimate lie, distortion of truth, and absurdity: How strange, how very strange! If real political power belongs to the people, and not to the person of the ruler, then political democracy, namely participation of people in collective decision making, is the most authentic form of politics. Baha’u’llah abhors the arrogance of kings, their militarism, their corruption, and their unjust treatment of the people because he is pointing out the real basis of the power of the rulers. Of course constitutional and parliamentary forms of monarchy are also forms of political democracy where the sovereignty of the people is recognized. There is another, even more subtle, expression of the philosophical justification of democracy in the same word of Baha’u’llah. Just before affirming that power belongs to the people and not to the kings, Baha’u’llah makes a paradoxical statement, equating the people with himself. He warns the kings to

“ fear the sighs and tears of this Wronged One. ” But in fact, he is discussing the sighs and tears of the people who are suffering under the unjust kings. In fact, we owe this understanding to the interpretive translation of the Guardian of the Baha’i Faith who has translated “Al-Mazlum” as “this Wronged One,” when it equally means “the oppressed” as well. Statement of Baha’u’llah equates the oppressed of the world, the people of the world, with his own reality as the Manifestation of God. These words are not only an expression of absolute love of Baha’u’llah for the oppressed, they also affirm the legitimacy of political democracy. If the rulers act justly they are shadows of divine attributes. But here, Baha’u’llah is defining the people as the Manifestation of God. Kings, in other words, are symbols and servants of the people. The light of God and his manifestation is equated with the people and the oppressed. Sovereignty belongs to the people as reflections of divine attributes. This subtle point is a reflection of the spiritual worldview of Baha’u’llah. Since all humans are reflections of divine names and attributes, they are all sacred and endowed with rights. Defining humans as spirit and consciousness, Baha’u’llah sees the only legitimate way of regulating society as the logic of consultation, unity, and communication of the people. Baha’u’llah’s emphasis on oneness of humankind, spiritual nobility of all people, and equal rights of all is incompatible with any form of despotism. That is why he noted that the age of clerical despotism and political despotism is over: “ From two ranks amongst men power hath been seized: kings and ecclesiastics .” 2. Democracy as Collective Security Undoubtedly, one of the most distinguishing features of the revelation of Baha’u’llah is his emphasis on the need for a global consciousness. One of the reflections of this teaching is his frequent call for transforming the international political and military structures of the world, moving from the institution of national security towards institutionalization of collective and global security. In the modern world, humanity has understood the necessity of overcoming the chaos and violence of the lawlessness of state of nature within nation states. Furthermore, modernity has become supportive of instituting democratic institutions at the level of these civil societies. The problem, however, is that this idea of nation state as a civil society is not extended to the realm of international relations. The result is that despite some advancements, the dominant structure of international political and military relations primarily remains that of anarchy. But this international state of nature encourages the dominance of militarism, global inequality, war, imperialism, and destruction of the planet. Baha’u’llah’s call to collective security is another manifestation of his democratic political philosophy. In the emerging global world, we must change both our consciousness and our institutions to accord with the requirements of the new world. In a global world, most of the decisions that affect the life of people anywhere on this plant are not decided through democratic means. These decisions are made in the space between nation states and not within nation states. It is either multi-national corporation or the blind outcome of national decisions that determine the actual life of the people. Nobility of human beings, however, requires that these decisions would also be made in a consultative and democratic way. Therefore, for Baha’u’llah it is necessary that a global democratic parliament would regulate the minimum requirements of justice and peace in the world. In other words, collective consultative security is the extension of the idea of participatory democracy to the life of the people. It is necessary here to dispel a prevalent error. Many assume that the Baha’i global approach is the same as the Marxist approach to internationalism. Nothing can be further from truth. In real Marxist theory, and not what is prevalent, communism means elimination of state from the world. Communism, therefore, is not advocating a democratic

international state. Instead, it asks for the elimination of state at the level of national and local levels as well. Marxism is glorification of two opposed concepts: anarchy, and totalitarianism. Both aspects of this inconsistent worldview are opposed to the Baha’i concept of democracy and consultation. Democracy as Consultation For Baha’u’llah, democracy is an expression of a spiritual worldview in which all beings are considered as sacred reflections of divine attributes. Individuals, therefore, are characterized by a paradoxical consciousness of humility and self-confidence; unity and independence. In this worldview democracy is a cultural and moral practice that happens at all levels of ordinary life. Baha’u’llah states that for everything there is a stage of maturation, and the maturity of reason is consultation. But this consultation becomes institutionalized in national and international parliamentary institutions as well. A chief characteristic of such consultation is based on the normative principle of Baha’u’llah that glory and honor is in loving and serving the entire human race. This is of course the same as the spiritual consciousness of the unity and nobility of all beings. This principle is entirely opposed to the prevalent forms of political democracy. The absence of moral and spiritual dimension of political democracy means that democratic debate (and not consultation) is oriented towards realization of particularistic interests. First, many times politics becomes an instrument of realization of corrupt policies to further self-interest of the politicians themselves. Alternatively, politics becomes a strategy to realize the interests of one party against the interests of the other party or parties. Furthermore, politics becomes the realization of the interests of one country against the interests of the world. Finally, many times, politics becomes realization of short term interests of a group of people against the long term interests of both humanity and the enviornment. Baha’u’llah’s view of democracy as spiritual and moral consultation means the exact opposite. In His letter to the Queen Victoria, after praising parliamentary democracy, Baha’u’llah emphasizes this spiritual, moral, and therefore, global preconditions of any form of democracy: It behoveth them, however, to be trustworthy among His servants, and to regard themselves as the representatives of all that dwell on earth. This is what counselleth them, in this Tablet, He Who is the Ruler, the All-Wise. And if any one of them directeth himself towards the Assembly, let him turn his eyes unto the Supreme Horizon, and say: “O my God! I ask Thee, by Thy most glorious Name, to aid me in that which will cause the affairs of Thy servants to prosper, and Thy cities to flourish. Thou, indeed, hast power over all things!” Blessed is he that entereth the Assembly for the sake of God, and judgeth between men with pure justice. He, indeed, is of the blissful. (Tablet to Queen Victoria)