Fourteenth Reflection

The Fourteenth Reflection: Four Conditions of the Universal Peace Nader Saiedi

Baha’u’llah writes: O rulers of the earth ! Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions. (Baha’u’llah, The Summons of the Lord of the Hosts) In 1867-8, Baha’u’llah wrote to the leaders of the world to invite them to universal peace. His teachings on universal peace are a further realization of his first experience of revelation, in 1852, according to which the sword was replaced by the word. It is important to note that in his messages to the leaders of the world, Baha’u’llah simultaneously calls them to “the Most Great Peace” as well as to “the Lesser Peace”. He tells them that even if they disregard the Most Great Peace they should, for the sake of their own interests, adopt the Lesser Peace. The main difference between Lesser Peace and the Most Great Peace is the presence of the mystical and spiritual culture as the foundation of the latter, and its absence from the former. Spiritual unity of humankind is the precondition of the Most Great Peace which also manifests itself in various institutional arrangements of the Most Great Peace. However, even in the absence of that spiritual unity, Baha’u’llah encourages the leaders of the world to move towards those institutional arrangements. The above statement of Baha’u’llah is an expression of the most important of these institutional arrangements which define the Lesser Peace. In other words, moving from the model of national security to that of collective security is an important step towards realization of peace, even if by itself collective security it is not sufficient for realization of the Most Great Peace. In this short article, I discuss four of the main preconditions of the Most Great Peace that are discussed in Baha’u’llah’s letters to the political and religious leaders of the world. 1. Spiritual Culture of Peace Baha’u’llah’s vision of the Most Great Peace is represented by this complex statement in his letters to the leaders of the world: Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians, who gave full rein to their personal desires and have erred grievously. (The Summons) In the above statement, Baha’u’llah as the divine Physician, is contrasting his message of unity with the tribalism of kings and the clerics who are defined as the ignorant physicians. The true physician sees the body as an organic, interdependent, and living entity. Consequently, the true physician is aware of the requirements of the new age, rather than obsessed with maintaining past traditions and outdated institutions. Realization of peace, the Most Great Peace, is dependent on regarding the world as one human body. Yet paradoxically, this statement of Baha’u’llah is a unity of opposites. On the one hand he is defining the unity of the world, its organic character, as the eternal characteristics of the world of humanity, the way God created humans. On the other hand, this organic nature of the world is an

emergent characteristic that belongs to the new age, and it is the requirement of this age. Baha’u’llah’s culture of peace is precisely the unity of these opposites. On the one hand, all humans have always been one because all humans are reflections of divine attributes. In other words, the eternal organic character of humanity is nothing but the spiritual nature of human reality. It is this spiritual consciousness that defines all humans as noble, beautiful, sacred and one. Living a life that is a reflection of our spiritual truth is the ultimate truth of peace, a primordial harmony between our inner and outer realities. On the other hand, the dynamic character of spirit requires recognition of the emergent needs of this ever- advancing human civilization. Therefore, at this stage, Baha’u’llah proclaims, the world has entered a global stage of its development. Realization of peace is therefore, dependent on the emergence of this spiritual culture of the organic unity of the world. Baha’u’llah’s culture of peace is expressed in many of his teachings. Unity of all religions, oneness of humankind, a universal auxiliary language, equality of men and women (emphasized at the beginning of the letters by symbolizing the truth of Baha’u’llah as a feminine figure), culture of intimate association and communication, rejection of all prejudices, defining human being as one who serves the entire human race, and his reinterpretation of the concept of honor, are just few examples of his culture of peace. 2. Political Democracy In his letters to the leaders of the world, Baha’u’llah praises consultative democracy as a condition for tranquility and strength of state. Democracy as consultation is a really a spiritual orientation that sees all people as noble, equal and beloved. That is why it is replacing violence with peaceful consultation and voting. Existing forms of party politics are just immature forms of democracy. Such weakness is again a product of the absence of the spiritual culture. In the context of the Most Great Peace, democracy is consultation. In the absence of the Most Great Peace, democracy is likely to be accompanied with mutual demonization and disputes of contending political parties. In his letter to the Queen Victoria he writes: Thou hast entrusted the reins of counsel into the hands of the representatives of the people. Thou, indeed, hast done well, for thereby the foundations of the edifice of thine affairs will be strengthened, and the hearts of all that are beneath thy shadow, whether high or low, will be tranquillized . (The Summons) 3. Social Justice One of the most important issues discussed in Baha’u’llah’s message of peace to the leaders of the world is the necessity of social and economic justice, which requires both safeguarding individual freedom, and elimination of poverty and corruption. This central idea is frequently discussed throughout the writings of Baha’u’llah. Within the message of Baha’u’llah to the leaders of the world, One of the moving expressions of this point is this paragraph: O kings of the earth! We see you increasing every year your expenditures, and laying the burden thereof on your subjects. This, verily, is wholly and grossly unjust. Fear the sighs and tears of this Wronged One, and lay not excessive burdens on your peoples. Do not rob them to rear palaces for yourselves; nay rather choose for them that which ye choose for yourselves. Thus We unfold to your eyes that which

profiteth you, if ye but perceive. Your people are your treasures. Beware lest your rule violate the commandments of God, and ye deliver your wards to the hands of the robber. (The Summons) 4. Collective Security In his letters to the leaders of the world, Baha’u’llah emphasizes the necessity of moving towards collective security, disarmament, and global consultation. For example, he writes: O rulers of the earth ! Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions. This imperative of collective security is one of the institutional expressions of Baha’u’llah’s emphasis on oneness of humankind. Throughout his writings such human and global form of security is defined as a fundamental precondition of peace, and a requirement of the new organic character of the world. His word in the Tablet of Maqsud is one example: The Great Being, wishing to reveal the prerequisites of the peace and tranquility of the world and the advancement of its peoples, hath written: The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquility of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories. This will ensure the peace and composure of every people, government and nation. (Tablets of Baha’u’llah p. 165)