Twelfth Reflection

Marxists, was that there is no real true essence of humans independent from their specific social relations, and therefore, all values are arbitrary social constructs. For Baha’u’llah, humans are both a spiritual and historical being. In fact, spirit is defined by its dynamic self-transformation and renewal. A spiritual being is therefore, unlike the static dead objects, a living, growing, dynamic, progressive, and historical being. History, therefore, becomes the arena of actualization of divine attributes which are inherent in human beings. From this point of view, humans have always been one and the same humanity because their real identity is divine attributes common in all of them. But this potential truth manifests itself in human history in a gradual form. Baha’u’llah is now proclaiming that the hidden truth of humans can now become manifest in the world. Therefore, he says that “today” a human being is one who dedicates himself to the service of the whole world. Baha’u’llah is also defining humans as a species-being, but this concept is now defined in the context of a spiritual, historical and global consciousness. True human identity is no longer one’s particularistic biological or social group. Humans are spiritual beings, defined by nobility, beauty and sanctity. All humans are beautiful reflections of God, and all are interdependent. Living a life of universal love and service reflects the true identity of humans. For the first time, humans can overcome their self-imposed self-alienation and become free. 2. True Liberty If the first part of the quotation deals with the true definition and identity of humans, the second part discusses the culture of freedom and liberty. Baha’u’llah’s statement provides a new concept of honor and glory: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. Traditionally, honor was equated with sacrifice of self for the sake of one’s group. The entire concept of tragedy is centered on a hero who finds himself in a situation that to defend one’s own tribe, he had to sacrifice himself. Honor, in other words, was defined by reduction of identity and love to a particularistic group. Such love required hatred of other groups, and that is why most of the cultural and national heroes are the warriors who have massacred other nations, plundered their wealth, enslaved people and demolished civilizations. Baha’u’llah offers a new concept of hero and honor. Honor belongs to one who loves not only his own self, family, tribe, and nation, but also the entire human race. The implications of this concept is far reaching. For example, it is the only culture which truly offers an anti-colonial, anti-imperialist ethics. Colonialism is nothing but the culture and practice of loving one’s own group at the expense of others. When other peoples and countries can be used as means for the realization of one’s country, the result is justification of colonialism. In this way, some of the apparently anti-colonial slogans of some of the fanatical groups is not an expression of anti-colonial worldview. Instead, they represent their lamentation that why they themselves are not the colonizers. But such normative orientation represents a life that is in accordance with the true identity of human beings and the requirements of human self-actualization. Consequently, such culture is a culture of true liberty. When such culture becomes the norm of the society, humanity is attaining true liberty. Baha’u’llah has discussed the concept of true liberty in his Most Holy Book. There he affirms that real liberty is not a culture of selfishness and hedonism, characteristics of beasts. For human beings, he affirms, true liberty means the realization of a spiritual life. In yet another untranslated tablet Baha’u’llah discusses this same statement about equating pride and glory with loving the whole world. After quoting the same statement, he says that if people listen to that word they will attain the “most great freedom,” and concludes his discussion by saying that “This is the meaning of true liberty.”