The Pivotal Principle

You are well aware, praised be the Lord, that both interaction and co-operation are evident and proven amongst all beings, whether large or small. In the case of large bodies interaction is as manifest as the sun, whilst in the case of small bodies, though interaction be unknown, yet the part is an indication of the whole. All these interactions therefore are connected with that all-embracing power which is their pivot, their centre, their source and their motive power.

(Abdu'l-Baha, Tablet to August Forel: 22)

As ‘Abdu’l-Baha indicates, in spiritual terminology a pivot is at one and the same time, the center, the heart, the source and motive power, the essence of something.  A seed is the center and pivot of the tree, the very essence of it.  First, it is the whole in a single part, and, second, as source and motive power, it radiates and unfolds outwardly in all directions, one part ascending to heaven, the other part delving into earth.  That is, the center and pivot is all inclusive of the entire manifestation, holding all the powers and virtues of the totality in this world.  The center is, in another metaphor, the magnetic power or lodestone holding and harmonizing all things that revolve around it to their proper courses.  Yet the meaning of a focal center is that it is the first or primal point which receives the spiritual light that radiates outward to the extremities and boundaries of the world.  All these meanings describe the relations of the Manifestation of God to the people of His time.  For example: “And since such a Personage is superior to all others in spiritual perfections and heavenly attainments, and is indeed the focal centre of divine blessings and the pivot of the circle of light, He will encompass all others, and there is no doubt whatsoever that He will shine out with such power as to gather every soul into His sheltering shade.

When ye consider this matter with care, it will become apparent that this is according to a universal law, which one can find at work in all things: the whole attracteth the part, and in the circle, the centre is the pivot of the compasses.” (Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha: 62)

‘Abdu’l-Baha, Himself, as the Center of the Covenant, is, relation to the believers, “the presence of Him round Whom all names revolve.” (Baha'u'llah, Tablets of Baha'u'llah: 225)

That is, the spiritual whole attracts (i.e. holds together) the material parts, not the parts magically coalesce into a whole; and the whole manifestation, the totality of potentials for growth and development, is in the essence which is spiritually the center.  The essence is the first part to manifest out from which emerge all other parts.  Unity is first, and spiritual unity is prior to material unity.  Such are also the relations of the pivotal principle of the oneness of humankind to all other principles of life and social organization which are founded upon it and draw their strength and shape and power from it.

World peace cannot be achieved through the arduous and painful building of alliances, contracts, treaties, and pacts that bring nations and peoples together for pragmatic interests of self, larger or smaller, driving toward a hazy conception of  unity imagined to be the goal of all this effort.  One must start with unity and build out from it, not start from disunity and build toward a mirage named unity. That is, only through recognition of the principle of the oneness of humanity, and all that it implies as a social organizing principle, as stated by Shoghi Effendi, will we have any chance of achieving peace and dispelling the darkness in our minds and souls.  Rather, as the Master warned: “But for these teachings, this darkness shall never vanish, these chronic diseases shall never be healed; nay, they shall grow fiercer from day to day. (Selections from the Writings of Abdu'l-Baha: 249)

Let us examine why starting with the whole and not the parts represents the only realistic way to peace.

Let us recall that Baha’u’llah asked, rhetorically: “And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions?” (The Kitab-i-Iqan: 240) Thus, there are two states or conditions, one inner and one outer, that need transformation.  The interplay between inner powers and outer forces, between thought and action, finds its equivalent in the two kinds of peace referenced in the Bahá’i Writings.  These are called the Lesser Peace and the Most Great Peace.  These together form “the whole character of mankind” that is undergoing transformation, manifesting itself “both outwardly and inwardly”, affecting “both its inner life and external conditions.”

The Lesser Peace is sometimes oversimplified, I believe, by calling it merely a “political peace.”  Though there are definite political aspects to it, such as nations ceding the right to wage war, I think this peace is more the outcome of a great social transformation, a revolution, in human social relations: the building of social institutions at every level on moral qualities that embody and promote fairness, opportunity for all, equality of persons before the law, and so forth.  The House of Justice clearly pointed this out when they stated that “the abolition of war is not simply a matter of signing treaties and protocols; it is a complex task requiring a new level of commitment to resolving issues not customarily associated with the pursuit of peace. Based on political agreements alone, the idea of collective security is a chimera.”

The Most Great Peace is what is often referred to as a spiritual peace, the outcome of  collective human spiritual transformation, a reconfiguring into a higher order of integration and complexity of the human psyche and emotions through the emergence into prominence of latent faculties.  This peace will be characterized by the absence of prejudicial thought, an ethic to work for the common good, the humility to be selfless and to put others before oneself, truthfulness and consistently upright moral behavior, and feelings of love, charity, compassion and forgiveness toward every human being.  It is all those qualities that work against unbridled self-interest. It is the kind of thing Baha’u’llah means when He says: “True peace and tranquillity will only be realized when every soul will have become the well-wisher of all mankind.” (Baha'u'llah, Tabernacle of Unity: 3)
         Now not only are the two kinds of peace not equal in worth, should the Lesser Peace be achieved, it will not endure unless some progress is made on the inner plane.  ‘Abdu’l-Baha remarks, paralleling the teachings of Baha’u’llah alongside human efforts to create peace: “In fine, such teachings are numerous. These manifold principles, which constitute the greatest basis for the felicity of mankind and are of the bounties of the Merciful, must be added to the matter of universal peace and combined with it, so that results may accrue. Otherwise the realization of universal peace by itself in the world of mankind is difficult. As the teachings of Bahá'u'lláh are combined with universal peace, they are like a table provided with every kind of fresh and delicious food. Every soul can find, at that table of infinite bounty, that which he desires. If the question is restricted to universal peace alone, the remarkable results which are expected and desired will not be attained. The scope of universal peace must be such that all the communities and religions may find their highest wish realized in it. The teachings of Bahá'u'lláh are such that all the communities of the world, whether religious, political or ethical, ancient or modern, find in them the expression of their highest wish.”(Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha: 304)