Spiritual Foundations of Human Society

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

(King James Bible, Matthew 24:34)

Last post discussed Wisdom as the eternal, pre-existent, universal, foundational law configured into universal relations of the universe. This post will explore Wisdom as the eternal foundation creating, when revealed by every Manifestation, the universal relations governing human society

In regards to the eternal laws pre-existing the human world and creating its universal relations Baha’u’llah wrote: “Above all else, the greatest gift and the most wondrous blessing hath ever been and will continue to be Wisdom. It is man's unfailing Protector. It aideth him and strengtheneth him. Wisdom is God's Emissary and the Revealer of His Name the Omniscient…. And it was this peerless Source of wisdom that at the beginning of the foundation of the world ascended the stair of inner meaning and when enthroned upon the pulpit of utterance, through the operation of the divine Will, proclaimed two words. The first heralded the promise of reward, while the second voiced the ominous warning of punishment. The promise gave rise to hope and the warning begat fear. Thus the basis of world order hath been firmly established upon these twin principles. Exalted is the Lord of Wisdom, the Possessor of Great Bounty. (Tablets of Baha'u'llah: 66)

Notice that both Christ and Baha’u’llah state that the essentials of human society were prepared at the beginning of the foundation of the world, with Baha’u’llah telling us what actually composes that foundation. 

Framing the dimension of universal governance in human society, Baha’u’llah claims: “The beginning of Wisdom and the origin thereof is to acknowledge whatsoever God hath clearly set forth, for through its potency the foundation of statesmanship, which is a shield for the preservation of the body of mankind, hath been firmly established.” (Tablets of Baha'u'llah: 151)

This admonition is both a personal dictum for rulers to govern themselves and their realms, and a more general principle for people to govern themselves and their rulers.  Regarding the rulers He wrote: “The Great Being saith: The heaven of statesmanship is made luminous and resplendent by the brightness of the light of these blessed words which hath dawned from the dayspring of the Will of God: It behoveth every ruler to weigh his own being every day in the balance of equity and justice and then to judge between men and counsel them to do that which would direct their steps unto the path of wisdom and understanding. This is the cornerstone of statesmanship and the essence thereof.” (Tablets of Baha'u'llah: 166)

And about the people He stated: “God grant that the people of the world may be graciously aided to preserve the light of His loving counsels within the globe of wisdom. We cherish the hope that everyone may be adorned with the vesture of true wisdom, the basis of the government of the world.”  (Tablets of Baha'u'llah: 166)

He continues: “From these words every enlightened man of wisdom will readily perceive that which will foster such aims as the welfare, security and protection of mankind and the safety of human lives. Were men of insight to quaff their fill from the ocean of inner meanings which lie enshrined in these words and become acquainted therewith, they would bear witness to the sublimity and the excellence of this utterance. If this lowly one were to set forth that which he perceiveth, all would testify unto God's consummate wisdom. The secrets of statesmanship and that of which the people are in need lie enfolded within these words. This lowly servant earnestly entreateth the One true God—exalted be His glory —to illumine the eyes of the people of the world with the splendour of the light of wisdom that they, one and all, may recognize that which is indispensable in this day.

That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.” (Tablets of Baha'u'llah: 166)

In like manner ‘Abdu’l-Baha explained: “Similarly, with regard to the peoples who clamour for freedom: the moderate freedom which guarantees the welfare of the world of mankind and maintains and preserves the universal relationships, is found in its fullest power and extension in the teachings of Bahá’u’lláh.” (Selections from the Writings of Abdu’l-Baha: 305)

The principle of moderation is not some lukewarm condition of never too much, but an active ethical principle that sustains and preserves life. It hearkens back to the Buddhist Middle Way, and reinforces Baha’u’llah’s warning: “The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. Thus warneth you He Who is the All-Knowing. If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error.” (Gleanings from the Writings of Baha'u'llah: 342-343)

For Baha’is, humankind should live according to the Wisdom revealed by God and build their societies around His Message, because, as the Master explained: “… the real Collective Center is the body of the divine teachings, which include all the degrees and embrace all the universal relations and necessary laws of humanity.”  (Tablets of the Divine Plan: 102)

One part of the “universal relations and necessary laws of humanity” are eternal, the pre-existent unity that unfolds into a progressive union of manifestation.  Shoghi Effendi called Baha’is to this dimension, which renews and restores the primal oneness of the original foundation, when he wrote: “One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá'u'lláh.” (Baha'i Administration: 66)

‘Abdu’l-Baha often spoke of two kinds of laws, material and spiritual, explaining that the material law changes to fit changing circumstances, but, that: “The spiritual part never changes. All the Manifestations of God and His Prophets have taught the same truths and given the same spiritual law. They all teach the one code of morality. There is no division in the truth. The Sun has sent forth many rays to illumine human intelligence, the light is always the same.” (Paris Talks: 143)  In another place He called these spiritual ordinances “essential or fundamental, one and the same in all religions, changeless and eternal—reality not subject to transformation.” (The Promulgation of Universal Peace:106)

Again, though the spiritual law never changes in its eternal essence, it grows in manifestation until it reaches universality.  Baha’u’llah, for example, wrote: “Of old it hath been revealed: ‘Love of one's country is an element of the Faith of God.’ The Tongue of Grandeur hath, however, in the day of His manifestation proclaimed: "It is not his to boast who loveth his country, but it is his who loveth the world." Through the power released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation from God's holy Book.” (Gleanings from the Writings of Baha'u'llah: 95-96) 

The universal divine law and the universal relations are two essential requirements of the world of creation, even for creation to exist.  These are the gradual manifestation in human society of something that existed from the beginning of time.