The Revolt Against Materialism III

Likewise didst thou ask whether, in this Bahá'í Dispensation, the spiritual will ultimately prevail. It is certain that spirituality will defeat materialism, that the heavenly will subdue the human, and that through divine education the masses of mankind generally will take great steps forward in all degrees of life—except for those who are blind and deaf and mute and dead.

(Selections from the Writings of Abdu'l-Baha:191)

‘Abdu’l-Baha repeats some of His Father’s imagery, but adds His own to the whole: “The flames of hell have been made to blaze, and heaven hath been brought nigh; the celestial gardens are in flower, and fresh pools are brimming over, and paradise gleameth in beauty—but the unaware are still mired down in their empty dreams.” (Selections from the Writings of Abdu'l-Baha: 14)

            While Baha’u’llah’s image of materialism is both of an inner hell made to blaze in the heart of those who oppose Him or His Message, or who deny spiritual reality, and of an overheating outer society disintegrating from the release of the forces of dissension, (i.e. the passions, conflicts, resentments, frustrations, contention and strife of a fractious humanity mired in its empty dreams and ablaze with the fires of ego desires)  ‘Abdu’l-Baha most often portrays materialism as a chaotic, surging, watery sea of relativity drowning humanity, or blocking the light of spirit, circumscribing the conversations of even the learned to things of this world, and reducing the proofs of “real” knowledge to sense criteria. 

Shoghi Effendi alerts us to the warnings about the dangers of materialism issued by ‘Abdu’l-Baha, time and again, especially to the peoples of the west: “It is this same all-pervasive, pernicious materialism against which the voice of the Center of Bahá'u'lláh's Covenant was raised, with pathetic persistence, from platform and pulpit, in His addresses to the heedless multitudes, which, on the morrow of His fateful visit to both Europe and America, found themselves suddenly swept into the vortex of a tempest which in its range and severity was unsurpassed in the world's history.” (Citadel of Faith:124)

During His sojourn in Paris He remarked: “The world for the most part is sunk in materialism, and the blessings of the Holy Spirit are ignored. There is so little real spiritual feeling, and the progress of the world is for the most part merely material. Men are becoming like unto beasts that perish, for we know that they have no spiritual feeling—they do not turn to God, they have no religion! These things belong to man alone, and if he is without them he is a prisoner of nature, and no whit better than an animal.” (Paris Talks:122)

            But He saved His most explicit and numerous denunciations of materialism for the people of America: “The world of humanity,” He said in one of His first addresses, “is submerged in a sea of materialism. The rays of the Sun of Reality are seen but dimly and darkly through opaque glasses. The penetrative power of the divine bounty is not fully manifest.” (The Promulgation of Universal Peace:12)

“A few days ago,” He remarked soon after, “I arrived in New York, coming direct from Alexandria. On a former trip I traveled to Europe, visiting Paris and London. Paris is most beautiful in outward appearance. The evidences of material civilization there are very great, but the spiritual civilization is far behind. I found the people of that city submerged and drowning in a sea of materialism. Their conversations and discussions were limited to natural and physical phenomena, without mention of God. I was greatly astonished. Most of the scholars, professors and learned men proved to be materialists.” (The Promulgation of Universal Peace:16)  “In Europe,” He went on, “I told the philosophers and scientists of materialism that the criterion of the senses is not reliable.” (The Promulgation of Universal Peace: 20)

Returning to this theme yet again: “Imitation destroys the foundation of religion, extinguishes the spirituality of the human world, transforms heavenly illumination into darkness and deprives man of the knowledge of God. It is the cause of the victory of materialism and infidelity over religion; it is the denial of Divinity and the law of revelation; it refuses Prophethood and rejects the Kingdom of God. When materialists subject imitations to the intellectual analysis of reason, they find them to be mere superstitions; therefore, they deny religion.” (The Promulgation of Universal Peace:161)  And again: “Consider to what a remarkable extent the spirituality of people has been overcome by materialism so that spiritual susceptibility seems to have vanished, divine civilization become decadent, and guidance and knowledge of God no longer remain. All are submerged in the sea of materialism.” (The Promulgation of Universal Peace: 221)  And yet again: “People must be “saved from the baseness of materialism and attain spirituality and radiance in attraction toward the divine Kingdom.” (The Promulgation of Universal Peace:249)

Contrasting material civilization with divine civilization and the minds of the peoples of both, He said: “In cities like New York the people are submerged in the sea of materialism. Their sensibilities are attuned to material forces, their perceptions purely physical. The animal energies predominate in their activities; all their thoughts are directed to material things; day and night they are devoted to the attractions of this world, without aspiration beyond the life that is vanishing and mortal. In schools and temples of learning knowledge of the sciences acquired is based upon material observations only; there is no realization of Divinity in their methods and conclusions—all have reference to the world of matter. They are not interested in attaining knowledge of the mysteries of God or understanding the secrets of the heavenly Kingdom; what they acquire is based altogether upon visible and tangible evidences. Beyond these evidences they are without susceptibilities; they have no idea of the world of inner significances and are utterly out of touch with God, considering this an indication of reasonable attitude and philosophical judgement whereof they are self-sufficient and proud.” (The Promulgation of Universal Peace: 261)  And: ”Observe how darkness has overspread the world. In every corner of the earth there is strife, discord and warfare of some kind. Mankind is submerged in the sea of materialism and occupied with the affairs of this world. They have no thought beyond earthly possessions and manifest no desire save the passions of this fleeting, mortal existence. Their utmost purpose is the attainment of material livelihood, physical comforts and worldly enjoyments such as constitute the happiness of the animal world rather than the world of man.” (The Promulgation of Universal Peace: 335)

He also associated the phrase Hell made to blaze with political and social movements appearing in the world of His time and that were connected with godlessness, secularism, and the denial of religion, all primary pillars of belief holding up the consolidated faith of materialism.  After the destruction of World War One and the imposition of an unjust treaty on the defeated powers, He wrote: “The vanquished Powers will continue to agitate.  They will resort to every measure that may rekindle the flame of war. Movements, newly-born and world-wide in their range, will exert their utmost effort for the advancement of their designs. The Movement of the Left will acquire great importance. Its influence will spread.” (Selections from the Writings of Abdu'l-Baha: 249)

The Revolt Against Materialism II

Likewise didst thou ask whether, in this Bahá'í Dispensation, the spiritual will ultimately prevail. It is certain that spirituality will defeat materialism, that the heavenly will subdue the human, and that through divine education the masses of mankind generally will take great steps forward in all degrees of life—except for those who are blind and deaf and mute and dead.

(Selections from the Writings of Abdu'l-Baha:191)

It may be instructive and interesting at this juncture to trace some of the imagery used to describe materialism in the Bahá’í Writings.

Shoghi Effendi gives us the first lead when he states: “It is this same cancerous materialism, born originally in Europe, carried to excess in the North American continent, contaminating the Asiatic peoples and nations, spreading its ominous tentacles to the borders of Africa, and now invading its very heart, which Bahá'u'lláh in unequivocal and emphatic language denounced in His Writings, comparing it to a devouring flame and regarding it as the chief factor in precipitating the dire ordeals and world-shaking crises that must necessarily involve the burning of cities and the spread of terror and consternation in the hearts of men.” (Citadel of Faith: 124)

When Shoghi Effendi says that Baha’u’llah compares materialism to “a devouring flame”, he is, likely, making reference to this statement: “Paradise is on your right hand, and hath been brought nigh unto you, while Hell hath been made to blaze. Witness its devouring flame.” (Gleanings from the Writings of Baha'u'llah: 44) 

           But in other places, too, Baha’u’llah contrasts hell being made to blaze (the fires of desire and frustrated desire burning in the hearts of those attached to this world) with the image of Paradise.  For example:  “Paradise is decked with mystic roses, and hell hath been made to blaze with the fire of the impious.” (Tablets of Baha'u'llah:119)  These images of Paradise and Hell are conditions of belief in the heart, for He, in another place states: “They say: 'Where is Paradise, and where is Hell?' Say: 'The one is reunion with Me; the other thine own self, O thou who dost associate a partner with God and doubtest.'” (Tablets of Baha'u'llah:118)  They are the twin opposite effects of Revelation appearing in this world of oppositions; i.e. both poles of the opposition are energized.

        Inwardly, the twin effects of Revelation are to attract the believing heart and to repel the deniers of spiritual reality.  But there is, too, twin social effects resulting from the release of such powerful spiritual forces.  The first is to unite peoples into a new social order, but the second is to release forces of dissension to break apart the existing social structure. A well-known example of such a statement is when Baha’u’llah speaks of the effects of the Revelation of the Bab: “No sooner had that Revelation been unveiled to men's eyes than the signs of universal discord appeared among the peoples of the world, and commotion seized the dwellers of earth and heaven, and the foundations of all things were shaken. The forces of dissension were released, the meaning of the Word was unfolded, and every several atom in all created things acquired its own distinct and separate character. Hell was made to blaze, and the delights of Paradise were uncovered to men's eyes.” (Prayers and Meditations by Baha'u'llah:296)  Another is: “And all this, when the Day of Resurrection hath been ushered in, and the Trumpet hath been sounded, and all the denizens of earth and heaven have been gathered together, and the Balance hath  been appointed, and the Bridge hath been laid, and the Verses have been sent down, and the Sun hath shone forth, and the stars have been blotted out, and the souls have been raised to life, and the breath of the Spirit hath blown, and the angels have been arrayed in ranks, and Paradise hath been brought nigh, and Hell made to blaze! These things have all come to pass, and yet to this day not a single one of these people hath recognized them!” (Gems of Divine Mysteries: 20)

          Perhaps of significance in this regard is the Conference of Badasht in 1848 where, according to Shoghi Effendi, the severing of the Babi Faith from the shackles of Islam and its proclamation as a new, independent religion was effected.  Simultaneously, upheavals in Europe that same year, 1848, occurred.  This series of republican revolts against the monarchies of Europe, beginning in Sicily and spreading through western and central Europe, became known as the Spring of Nations, Springtime of the Peoples or the Year of Revolution. It remains the most widespread revolutionary wave in European history, though reactionary forces soon regained control, and the revolutions collapsed.

The Revolt Against Materialism

Likewise didst thou ask whether, in this Bahá'í Dispensation, the spiritual will ultimately prevail. It is certain that spirituality will defeat materialism, that the heavenly will subdue the human, and that through divine education the masses of mankind generally will take great steps forward in all degrees of life—except for those who are blind and deaf and mute and dead.

(Selections from the Writings of Abdu'l-Baha:191)

It is a commonplace to say that the world is in terrific danger, a perilous predicament.  While political remedies are tried and economic proposals are put forward to fix the troubles, social upheaval rapidly spreads to more lands and peoples.  No one seems able to stem the rising tide of trouble.  Why?  A letter written on behalf of Shoghi Effendi gives a deeper reason: "Indeed, the chief reason for the evils now rampant in society is the lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and interest of mankind that people in general do no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence. There is not sufficient demand for things that we should call spiritual to differentiate them from the needs and requirements of our physical existence.

"The universal crisis affecting mankind is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the whole, is irreligious. Man's outlook on life is too crude and materialistic to enable him to elevate himself into the higher realms of the spirit.

"It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform..." (From a letter written on behalf of the Guardian to an individual believer, December 8, 1935) (Lights of Guidance, p. 134)

Since 1935, the date this letter was composed, the situation nearly everywhere and among every class and race has only worsened.  Humanity stands in dire need of some guidance on how to extricate itself from its peril.  The Universal House of Justice in their introduction to the document, One Common Faith, sets the task for Baha’is:  “If they are to respond to the need, Baha’is must draw on a deep understanding of the process by which humanity’s spiritual life evolves.” (P.iii)   One Common Faith, itself, is a study of those inner and outer factors that combine to help cause and direct what the document calls “a sea change in human consciousness.” 

Materialism is an interpretation of reality which says that ultimate reality is material reality and, therefore, humanity’s proper goals are material ones.  As a philosophical view, materialism has a long pedigree.  Some philosophers in classic Greece held matter to be the fundamental substance, and that all emergent phenomena (including consciousness) are the result of material interactions. In other words, the theory claims that reality consists entirely of physical matter whose interactions are the sole cause of every possible occurrence, including human thought, feeling, and action.

The so-called European Enlightenment of the eighteenth-century was essentially the triumph of a materialist interpretation of reality, decisively overthrowing the centuries-old doctrines of the church and religion in general.

Perhaps the best-known theory of materialism was put forward in the nineteenth-century by Karl Marx and Friedrich Engels.  They extended the concept of materialism to elaborate a materialist conception of history centered on the world of human activity (praxis, including labor) and the institutions created, reproduced, or destroyed by that activity. All social activities, culture, politics, etc. were in the nature of a mere superstructure built and dependent upon the structure of human action, especially the structure of economic activity, the overall “relations of production.” Later, Marxists developed the notion of dialectical materialism  which characterized Marxist philosophy and method.

Materialism of any stripe denies any reality usually named spiritual, along with any need of religion—in Marx’s famous phrase, religion was “the opiate of the people—asserting, instead, that human reason and inventiveness is adequate to any challenge.  Naturally, with no religion there is no God, eternity, soul, or Prophets.  Such a belief system is incompatible with all the great world religions, even those of India and the far east.  Among the perils of the human soul for the followers of the Hindu faith is Maya.  All matter is believed to be an illusion called Maya, blinding us from knowing the truth. Maya is the limited, purely physical and mental reality in which our everyday consciousness has become entangled. Maya gets destroyed for a person when s/he perceives Brahman with transcendental knowledge.

Materialism, then, is not just a love, even an inordinate love, of material things, which can exist whether materialism exists or not.  It is not to be solely identified with any of the powers, processes and structures, such as capitalism, material science, or stock-market finance, humanity uses to produce and consume material wealth, goods and comforts, or to generate knowledge, which have grown up in the modern era.  These are the outer supports of a materialist belief that give it social form and intellectual justification, making a belief into a materialist order of life. In truth, it makes an shimmering illusion into a solid delusion.

Materialism is not any of these things, any more than racism is only a perverse personal hatred of people of a different race.  That is race prejudice.  Racism is a learned attitude—no child is born racist—that becomes a deep-seated collective prejudice that is difficult to dislodge, because institutional structures have been erected that systematically discriminate against one or more races to embody an answer to the question: Who is a human being, really?

In brief, in a racist society institutional relations are created to establish what is called a structural lack of opportunity in education, employment, health, housing, etc. against members of a certain race.  These arrangements reinforce and support each other to systematically deny a discriminated group the capital, knowledge, political voice, to advance themselves or to participate fully in society.  They are marginalized, and what are actually racist social arrangements “prove” to the naïve or prejudiced mind that one race is inherently superior to another, and that it is in the natural order of things that they rule.  It is a social construct that morphs into an assumed difference of nature.

Materialism is one answer, a modern answer, to the question: What is reality?  What are its boundaries and limits beyond which or outside of which lies the wilderness of the unreal?  But materialism is an extremely narrow conception of reality, an illusion that is called reality, and this can only mean that “true” reality is believed to be the illusion.  This has brought us to our current peril.