Fourth Reflection

From Baha’u’llah to Durkheim But for Baha’u’llah, the imperative of universal social interaction goes much beyond preventing otherization. In the above quote he defines consorting with all people as “ the greatest means for the advancement of mankind and the development of nations .” In this viewpoint, frequent and friendly interaction is the main cause of social dynamics and social progress. Likewise, In the statement quoted at the beginning of this paper, association with others is defined by Baha’u’llah as the cause of social unity which, in turn, causes social order. Decades after Baha’u’llah’s pronouncements, the great French sociologist Durkheim noted the significance of frequent social interaction, and made it the heart of his entire sociological theory. The wisdom of Baha’u’llah can be better appreciated through reading the writings of Emile Durkheim. Emile Durkheim is one of the three greatest social theorists of all times. However, the attractive complexity of his theories is yet to be appreciated. In his works the most important sociological idea is one of sociation or intense interaction with others. Durkheim believes that social order is based upon the emergence of social solidarity among the members of the society. This collective consciousness/conscience of society is the main foundation of social order. Order is product of unity in norms and values among the members of society, namely social solidarity. But what creates solidarity, morality and unity is intense frequent interactions among the members of society. According to Durkheim, morality is not product of intellectual preaching of morality. Instead, morality is produced through intimate and frequent interaction and fellowship with others. It is this frequent interaction that binds individuals to each other and unites individual to society. It is through interactions that individuals can transcend the boundaries of their individual self and develop a sense of empathy, sympathy, unity, and solidarity with others. The creative insight of Durkheim is already present in the words of Baha’u’llah: consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world. That is why Baha’u’llah sees his imperative of intimate and frequent interaction with all others as the ultimate solution to social conflict and enmity in the world. Universal Consorting as the Essence of Baha’i Worldview The question of friendly and loving interaction with all others is a product of the Baha’i metaphysics of unity. In a typical statement, Baha’u’llah relates this imperative of mingling with others to his mystical notion of the purification of heart, the consciousness that all are dwelling in one world and the fact that all are created by the same divine word: Illumine and hallow your hearts; let them not be profaned by the thorns of hate or the thistles of malice. Ye dwell in one world, and have been created through the operation of one Will. Blessed is he who mingleth with all men in a spirit of utmost kindliness and love . (Gleanings CLVI) Baha’u’llah’s abrogation of avoiding, hating, discriminating, and killing of other groups is conceptually based upon his pronouncement on the first day of Ridvan (April 21, 1863), the day he unveiled his inner secret. Among the three statements announced by Baha’u’llah on that day was this mighty word: the one true God, exalted be His Glory, at that very moment shed the splendours of all His Names upon the whole creation . What Baha’u’llah affirmed is that from that day all beings are directly reflections of divine names and attributes. That is why the truth of all beings-divine attributes-which was hidden up to