The Spiritual Dimension

Although there are mystical aspects that are not easily explained, the spiritual dimension of human nature can be understood, in practical terms, as the source of qualities that transcend narrow self-interest.  Such qualities include love, compassion, forbearance, trustworthiness, courage, humility, co-operation and willingness to sacrifice for the common good—qualities of an enlightened citizenry, able to construct a unified world civilization.

(Baha'i International Community, 1993 Apr 01, Sustainable Development and the Human Spirit)

Every human faculty must have a domain, a dimension, with which it connects.  For example, the faculty of language connects with the verbal universe of its social environment, is awakened by it and adds to its development.  The religious faculty connects with the spiritual dimension.

While no doubt there are mystical aspects to the spiritual dimension of human nature and experience—Shoghi Effendi unequivocally stating that “the core of religious faith is that mystic feeling which unites Man with God,” (Directives from the Guardian: 86)—we should not forget that all Revelation proceeds from “that invisible yet rational God.” (Shoghi Effendi, The World Order of Baha'u'llah: 112) and that there is a social dimension to religion that cannot be divorced from the specifically spiritually.  To clearly perceive the relation between religion, the spiritual dimension, and social unity and thus to peace we need to understand the true unfolding purpose of religion.

Regarding religion’s social purpose Baha’u’llah states: “The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife. The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men. The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God.” (Tablets of Baha'u'llah: 129-130)

“The fundamental purpose animating the Faith of God and His Religion”, He also wrote, “is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men. Suffer it not to become a source of dissension and discord, of hate and enmity. This is the straight Path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure.” (Gleanings from the Writings of Baha'u'llah: 215)

‘Abdu’l-Baha naturally concurs: “The central purpose of the divine religions is the establishment of peace and unity among mankind. Their reality is one; therefore, their accomplishment is one and universal—whether it be through the essential or material ordinances of God. There is but one light of the material sun, one ocean, one rain, one atmosphere. Similarly, in the spiritual world there is one divine reality forming the center and altruistic basis for peace and reconciliation among various and conflicting nations and peoples.” (The Promulgation of Universal Peace: 98)

A society without any real religion, a situation characteristic of today’s world, is in jeopardy.  Baha’u’llah warned the world’s leaders: “They that are possessed of wealth and invested with authority and power must show the profoundest regard for religion. In truth, religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good, and shun all evil. Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine.”(Tablets of Baha'u'llah:  125)

Yet the wrong idea of religion is worse than no religion.  ‘Abdu’l-Baha makes clear that: “If religion becomes the source of antagonism and strife, the absence of religion is to be preferred. Religion is meant to be the quickening life of the body politic; if it be the cause of death to humanity, its nonexistence would be a blessing and benefit to man.” (Abdu'l-Baha, Foundations of World Unity: 22)

To see how religion's “fixed and unmovable foundation” will never be subject to “the changes and chances of the world”, and why these changes and chances can never “impair its strength, nor will the revolution of countless centuries undermine its structure” we must return to the spiritual dimension.

First, what Baha’u’llah is naming the “the Faith of God and His Religion” is not some structure of human belief.  The Master provided a clue when He stated: “in the spiritual world there is one divine reality forming the center and altruistic basis for peace and reconciliation among various and conflicting nations and peoples.”

The “immovable foundation” and incorruptible “center” is the truth that: “This is the changeless Faith of God, eternal in the past, eternal in the future.” (Baha'u'llah, Gleanings from the Writings of Baha'u'llah: 136)  The eternal form, the "one divine reality", of religion is what is meant by the phrase “the Faith of God”.  This eternal foundation is beyond time and space, far removed from the rise and fall, the building and decaying, of things in this world, though any organic form of It is, naturally, not immune from disintegration.

Now Baha’u’llah stated that one of the gifts of religion is eternal life. He gives a new slant on this when He states: “Just as the conception of faith hath existed from the beginning that hath no beginning, and will endure till the end that hath no end, in like manner will the true believer eternally live and endure.” (Gleanings from the Writings of Baha'u'llah: 140)

Religion as an unchanging eternal structure is the foundation, and this same structure progressively unfolds in the human world.  Hence, there is a continuing relation between this eternal form of religion and its many appearances in history.  For, in its succession of appearances, a second principle, characteristic of all organic life, emerges: that of progress in form toward maturity.  ‘Abdu’l-Baha explains: “Wherefore the dispensations of past ages are intimately connected with those that follow them: indeed, they are one and the same, but as the world groweth, so doth the light, so doth the downpour of heavenly grace, and then the Day-Star shineth out in noonday splendour.” (Selections from the Writings of Abdu'l-Baha: 58)  In another place He wrote: “Our meaning is this: the religion of God is one, and it is the educator of humankind, but still, it needs must be made new.” (Selections from the Writings of Abdu'l-Baha:51)  “The religion of God is one religion,” He asserted, “but it must ever be renewed. Moses, for example, was sent forth to man and He established a Law, and the Children of Israel, through that Mosaic Law, were delivered out of their ignorance and came into the light; they were lifted up from their abjectness and attained to a glory that fadeth not. Still, as the long years wore on, that radiance passed by, that splendour set, that bright day turned to night; and once that night grew triply dark, the star of the Messiah dawned, so that again a glory lit the world.” (Selections from the Writings of Abdu'l-Baha: 51)

It is in this changing and evolving historical context that has now reached maturity that we may fully grasp the House of Justice statement that: “Indeed, the coming of Bahá'u'lláh ushered the world into a new age, making possible the beginning of a wholly new relationship between humanity and its Supreme Creator.” (The Universal House of Justice, 1992 Nov 26, Second Message to World Congress)  In a world that has forgotten true religion, whose peoples’ faculty of recognizing Him has withered and degenerated, religion is easily dismissed as an opiate or relegated to a purely subjective personal experience.  ‘Abdu’l-Baha will have none of it.  Instead He calls us back to the true perception: “Religion, moreover, is not a series of beliefs, a set of customs; religion is the teachings of the Lord God, teachings which constitute the very life of humankind, which urge high thoughts upon the mind, refine the character, and lay the groundwork for man's everlasting honour.” (Selections from the Writings of Abdu'l-Baha: 51-52)

With the coming of Baha’u’llah, unity, the essential, pivotal, condition of the soul, now emerges as a compelling social force animating the entire globe and all its peoples, so that "the cycle of Thy divine unity" (Compilations, Baha'i Prayers: 29) may be established and manifested in the human world.  It is not absolutely new, of course, but its relations with humanity have changed, growing in complexity and authority.

Baha’u’llah exclaims: “The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men.” (Tablets of Baha'u'llah: 129)  “So powerful is the light of unity that it can illuminate the whole earth.” (Baha'u'llah, Epistle to the Son of the Wolf: 14)  In His Tablet, known sometimes as The Seven Candles of Unity, ‘Abdu’l-Baha remarks: “The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendour.” (Selections from the Writings of Abdu'l-Baha: 32)

 “All the divine Manifestations,” explains ‘Abdu’l-Baha, “have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other Holy Books. You will find their fundamentals are one and the same. Therefore, unity is the essential truth of religion and, when so understood, embraces all the virtues of the human world. Praise be to God! This knowledge has been spread, eyes have been opened, and ears have become attentive. Therefore, we must endeavor to promulgate and practice the religion of God which has been founded by all the Prophets. And the religion of God is absolute love and unity.” (The Promulgation of Universal Peace: 32)