The tasks entailed in the development of a global society call for levels of capacity far beyond anything the human race has so far been able to muster. Reaching these levels will require an enormous expansion in access to knowledge, on the part of individuals and social organizations alike. Universal education will be an indispensable contributor to this process of capacity building, but the effort will succeed only as human affairs are so reorganized as to enable both individuals and groups in every sector of society to acquire knowledge and apply it to the shaping of human affairs.
Throughout recorded history, human consciousness has depended upon two basic knowledge systems through which its potentialities have progressively been expressed: science and religion. Through these two agencies, the race’s experience has been organized, its environment interpreted, its latent powers explored, and its moral and intellectual life disciplined. They have acted as the real progenitors of civilization. With the benefit of hindsight, it is evident, moreover, that the effectiveness of this dual structure has been greatest during those periods when, each in its own sphere, religion and science were able to work in concert.
Given the almost universal respect in which science is currently held, its credentials need no elaboration. In the context of a strategy of social and economic development, the issue rather is how scientific and technological activity is to be organized. If the work involved is viewed chiefly as the preserve of established elites living in a small number of nations, it is obvious that the enormous gap which such an arrangement has already created between the world’s rich and poor will only continue to widen, with the disastrous consequences for the world’s economy already noted. Indeed, if most of humankind continue to be regarded mainly as users of products of science and technology created elsewhere, then programs ostensibly designed to serve their needs cannot properly be termed “development”.
A central challenge, therefore—and an enormous one—is the expansion of scientific and technological activity. Instruments of social and economic change so powerful must cease to be the patrimony of advantaged segments of society, and must be so organized as to permit people everywhere to participate in such activity on the basis of capacity. Apart from the creation of programs that make the required education available to all who are able to benefit from it, such reorganization will require the establishment of viable centers of learning throughout the world, institutions that will enhance the capability of the world’s peoples to participate in the generation and application of knowledge. Development strategy, while acknowledging the wide differences of individual capacity, must take as a major goal the task of making it possible for all of the earth’s inhabitants to approach on an equal basis the processes of science and technology which are their common birthright. Familiar arguments for maintaining the status quo grow daily less compelling as the accelerating revolution in communication technologies now brings information and training within reach of vast numbers of people around the globe, wherever they may be, whatever their cultural backgrounds.
The challenges facing humanity in its religious life, if different in character, are equally daunting. For the vast majority of the world’s population, the idea that human nature has a spiritual dimension—indeed that its fundamental identity is spiritual—is a truth requiring no demonstration. It is a perception of reality that can be discovered in the earliest records of civilization and that has been cultivated for several millenia by every one of the great religious traditions of humanity’s past. Its enduring achievements in law, the fine arts, and the civilizing of human intercourse are what give substance and meaning to history. In one form or another its promptings are a daily influence in the lives of most people on earth and, as events around the world today dramatically show, the longings it awakens are both inextinguishable and incalculably potent.
It would seem obvious, therefore, that efforts of any kind to promote human progress must seek to tap capacities so universal and so immensely creative. Why, then, have spiritual issues facing humanity not been central to the development discourse? Why have most of the priorities—indeed most of the underlying assumptions—of the international development agenda been determined so far by materialistic world views to which only small minorities of the earth’s population subscribe? How much weight can be placed on a professed devotion to the principle of universal participation that denies the validity of the participants’ defining cultural experience?
It may be argued that, since spiritual and moral issues have historically been bound up with contending theological doctrines which are not susceptible of objective proof, these issues lie outside the framework of the international community’s development concerns. To accord them any significant role would be to open the door to precisely those dogmatic influences that have nurtured social conflict and blocked human progress. There is doubtless a measure of truth in such an argument. Exponents of the world’s various theological systems bear a heavy responsibility not only for the disrepute into which faith itself has fallen among many progressive thinkers, but for the inhibitions and distortions produced in humanity’s continuing discourse on spiritual meaning. To conclude, however, that the answer lies in discouraging the investigation of spiritual reality and ignoring the deepest roots of human motivation is a self-evident delusion. The sole effect, to the degree that such censorship has been achieved in recent history, has been to deliver the shaping of humanity’s future into the hands of a new orthodoxy, one which argues that truth is amoral and facts are independent of values.
So far as earthly existence is concerned, many of the greatest achievements of religion have been moral in character. Through its teachings and through the examples of human lives illumined by these teachings, masses of people in all ages and lands have developed the capacity to love. They have learned to discipline the animal side of their natures, to make great sacrifices for the common good, to practise forgiveness, generosity, and trust, to use wealth and other resources in ways that serve the advancement of civilization. Institutional systems have been devised to translate these moral advances into the norms of social life on a vast scale. However obscured by dogmatic accretions and diverted by sectarian conflict, the spiritual impulses set in motion by such transcendent figures as Krishna, Moses, Buddha, Zoroaster, Jesus, and Muhammad have been the chief influence in the civilizing of human character.
Since, then, the challenge is the empowerment of humankind through a vast increase in access to knowledge, the strategy that can make this possible must be constructed around an ongoing and intensifying dialogue between science and religion. It is—or by now should be—a truism that, in every sphere of human activity and at every level, the insights and skills that represent scientific accomplishment must look to the force of spiritual commitment and moral principle to ensure their appropriate application. People need, for example, to learn how to separate fact from conjecture—indeed to distinguish between subjective views and objective reality; the extent to which individuals and institutions so equipped can contribute to human progress, however, will be determined by their devotion to truth and their detachment from the promptings of their own interests and passions. Another capacity that science must cultivate in all people is that of thinking in terms of process, including historical process; however, if this intellectual advancement is to contribute ultimately to promoting development, its perspective must be unclouded by prejudices of race, culture, sex, or sectarian belief. Similarly, the training that can make it possible for the earth’s inhabitants to participate in the production of wealth will advance the aims of development only to the extent that such an impulse is illumined by the spiritual insight that service to humankind is the purpose of both individual life and social organization.
It is in the context of raising the level of human capacity through the expansion of knowledge at all levels that the economic issues facing humankind need to be addressed. As the experience of recent decades has demonstrated, material benefits and endeavors cannot be regarded as ends in themselves. Their value consists not only in providing for humanity’s basic needs in housing, food, health care, and the like, but in extending the reach of human abilities. The most important role that economic efforts must play in development lies, therefore, in equipping people and institutions with the means through which they can achieve the real purpose of development: that is, laying foundations for a new social order that can cultivate the limitless potentialities latent in human consciousness.
The challenge to economic thinking is to accept unambiguously this purpose of development—and its own role in fostering creation of the means to achieve it. Only in this way can economics and the related sciences free themselves from the undertow of the materialistic preoccupations that now distract them, and fulfill their potential as tools vital to achieving human well-being in the full sense of the term. Nowhere is the need for a rigorous dialogue between the work of science and the insights of religion more apparent.
The problem of poverty is a case in point. Proposals aimed at addressing it are predicated on the conviction that material resources exist, or can be created by scientific and technological endeavor, which will alleviate and eventually entirely eradicate this age-old condition as a feature of human life. A major reason why such relief is not achieved is that the necessary scientific and technological advances respond to a set of priorities only tangentially related to the real interests of the generality of humankind. A radical reordering of these priorities will be required if the burden of poverty is finally to be lifted from the world. Such an achievement demands a determined quest for appropriate values, a quest that will test profoundly both the spiritual and scientific resources of humankind. Religion will be severely hampered in contributing to this joint undertaking so long as it is held prisoner by sectarian doctrines which cannot distinguish between contentment and mere passivity and which teach that poverty is an inherent feature of earthly life, escape from which lies only in the world beyond. To participate effectively in the struggle to bring material well-being to humanity, the religious spirit must find—in the Source of inspiration from which it flows—new spiritual concepts and principles relevant to an age that seeks to establish unity and justice in human affairs.
Unemployment raises similar issues. In most of contemporary thinking, the concept of work has been largely reduced to that of gainful employment aimed at acquiring the means for the consumption of available goods. The system is circular: acquisition and consumption resulting in the maintenance and expansion of the production of goods and, in consequence, in supporting paid employment. Taken individually, all of these activities are essential to the well-being of society. The inadequacy of the overall conception, however, can be read in both the apathy that social commentators discern among large numbers of the employed in every land and the demoralization of the growing armies of the unemployed.
Not surprisingly, therefore, there is increasing recognition that the world is in urgent need of a new “work ethic”. Here again, nothing less than insights generated by the creative interaction of the scientific and religious systems of knowledge can produce so fundamental a reorientation of habits and attitudes. Unlike animals, which depend for their sustenance on whatever the environment readily affords, human beings are impelled to express the immense capacities latent within them through productive work designed to meet their own needs and those of others. In acting thus they become participants, at however modest a level, in the processes of the advancement of civilization. They fulfill purposes that unite them with others. To the extent that work is consciously undertaken in a spirit of service to humanity, Bahá’u’lláh says, it is a form of prayer, a means of worshiping God. Every individual has the capacity to see himself or herself in this light, and it is to this inalienable capacity of the self that development strategy must appeal, whatever the nature of the plans being pursued, whatever the rewards they promise. No narrower a perspective will ever call up from the people of the world the magnitude of effort and commitment that the economic tasks ahead will require.
A challenge of similar nature faces economic thinking as a result of the environmental crisis. The fallacies in theories based on the belief that there is no limit to nature’s capacity to fulfill any demand made on it by human beings have now been coldly exposed. A culture which attaches absolute value to expansion, to acquisition, and to the satisfaction of people’s wants is being compelled to recognize that such goals are not, by themselves, realistic guides to policy. Inadequate, too, are approaches to economic issues whose decision-making tools cannot deal with the fact that most of the major challenges are global rather than particular in scope.
The earnest hope that this moral crisis can somehow be met by deifying nature itself is an evidence of the spiritual and intellectual desperation that the crisis has engendered. Recognition that creation is an organic whole and that humanity has the responsibility to care for this whole, welcome as it is, does not represent an influence which can by itself establish in the consciousness of people a new system of values. Only a breakthrough in understanding that is scientific and spiritual in the fullest sense of the terms will empower the human race to assume the trusteeship toward which history impels it.
All people will have sooner or later to recover, for example, the capacity for contentment, the welcoming of moral discipline, and the devotion to duty that, until relatively recently, were considered essential aspects of being human. Repeatedly throughout history, the teachings of the Founders of the great religions have been able to instill these qualities of character in the mass of people who responded to them. The qualities themselves are even more vital today, but their expression must now take a form consistent with humanity’s coming-of-age. Here again, religion’s challenge is to free itself from the obsessions of the past: contentment is not fatalism; morality has nothing in common with the life-denying puritanism that has so often presumed to speak in its name; and a genuine devotion to duty brings feelings not of self-righteousness but of self-worth.
The effect of the persistent denial to women of full equality with men sharpens still further the challenge to science and religion in the economic life of humankind. To any objective observer the principle of the equality of the sexes is fundamental to all realistic thinking about the future well-being of the earth and its people. It represents a truth about human nature that has waited largely unrecognized throughout the long ages of the race’s childhood and adolescence. “Women and men”, is Bahá’u’lláh’s emphatic assertion, “have been and will always be equal in the sight of God.” The rational soul has no sex, and whatever social inequities may have been dictated by the survival requirements of the past, they clearly cannot be justified at a time when humanity stands at the threshold of maturity. A commitment to the establishment of full equality between men and women, in all departments of life and at every level of society, will be central to the success of efforts to conceive and implement a strategy of global development.
Indeed, in an important sense, progress in this area will itself be a measure of the success of any development program. Given the vital role of economic activity in the advancement of civilization, visible evidence of the pace at which development is progressing will be the extent to which women gain access to all avenues of economic endeavor. The challenge goes beyond ensuring an equitable distribution of opportunity, important as that is. It calls for a fundamental rethinking of economic issues in a manner that will invite the full participation of a range of human experience and insight hitherto largely excluded from the discourse. The classical economic models of impersonal markets in which human beings act as autonomous makers of self-regarding choices will not serve the needs of a world motivated by ideals of unity and justice. Society will find itself increasingly challenged to develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation to others, and from a recognition of the centrality to social well-being of the role of the family and the community. Such an intellectual breakthrough—strongly altruistic rather than self-centered in focus—must draw heavily on both the spiritual and scientific sensibilities of the race, and millenia of experience have prepared women to make crucial contributions to the common effort.
To contemplate a transformation of society on this scale is to raise both the question of the power that can be harnessed to accomplish it and the issue inextricably linked to it, the authority to exercise that power. As with all other implications of the accelerating integration of the planet and its people, both of these familiar terms stand in urgent need of redefinition.
Throughout history—and despite theologically or ideologically inspired assurances to the contrary—power has been largely interpreted as advantage enjoyed by persons or groups. Often, indeed, it has been expressed simply in terms of means to be used against others. This interpretation of power has become an inherent feature of the culture of division and conflict that has characterized the human race during the past several millenia, regardless of the social, religious, or political orientations that have enjoyed ascendancy in given ages, in given parts of the world. In general, power has been an attribute of individuals, factions, peoples, classes, and nations. It has been an attribute especially associated with men rather than women. Its chief effect has been to confer on its beneficiaries the ability to acquire, to surpass, to dominate, to resist, to win.
The resulting historical processes have been responsible for both ruinous setbacks in human well-being and extraordinary advances in civilization. To appreciate the benefits is to acknowledge also the setbacks, as well as the clear limitations of the behavioral patterns that have produced both. Habits and attitudes related to the use of power which emerged during the long ages of humanity’s infancy and adolescence have reached the outer limits of their effectiveness. Today, in an era most of whose pressing problems are global in nature, persistence in the idea that power means advantage for various segments of the human family is profoundly mistaken in theory and of no practical service to the social and economic development of the planet. Those who still adhere to it—and who could in earlier eras have felt confident in such adherence—now find their plans enmeshed in inexplicable frustrations and hindrances. In its traditional, competitive expression, power is as irrelevant to the needs of humanity’s future as would be the technologies of railway locomotion to the task of lifting space satellites into orbits around the earth.
The analogy is more than a little apt. The human race is being urged by the requirements of its own maturation to free itself from its inherited understanding and use of power. That it can do so is demonstrated by the fact that, although dominated by the traditional conception, humanity has always been able to conceive of power in other forms critical to its hopes. History provides ample evidence that, however intermittently and ineptly, people of every background, throughout the ages, have tapped a wide range of creative resources within themselves. The most obvious example, perhaps, has been the power of truth itself, an agent of change associated with some of the greatest advances in the philosophical, religious, artistic, and scientific experience of the race. Force of character represents yet another means of mobilizing immense human response, as does the influence of example, whether in the lives of individual human beings or in human societies. Almost wholly unappreciated is the magnitude of the force that will be generated by the achievement of unity, an influence “so powerful”, in Bahá’u’lláh’s words, “that it can illuminate the whole Earth.”
The institutions of society will succeed in eliciting and directing the potentialities latent in the consciousness of the world’s peoples to the extent that the exercise of authority is governed by principles that are in harmony with the evolving interests of a rapidly maturing human race. Such principles include the obligation of those in authority to win the confidence, respect, and genuine support of those whose actions they seek to govern; to consult openly and to the fullest extent possible with all whose interests are affected by decisions being arrived at; to assess in an objective manner both the real needs and the aspirations of the communities they serve; to benefit from scientific and moral advancement in order to make appropriate use of the community’s resources, including the energies of its members. No single principle of effective authority is so important as giving priority to building and maintaining unity among the members of a society and the members of its administrative institutions. Reference has already been made to the intimately associated issue of commitment to the search for justice in all matters.
Clearly, such principles can operate only within a culture that is essentially democratic in spirit and method. To say this, however, is not to endorse the ideology of partisanship that has everywhere boldly assumed democracy’s name and which, despite impressive contributions to human progress in the past, today finds itself mired in the cynicism, apathy, and corruption to which it has given rise. In selecting those who are to take collective decisions on its behalf, society does not need and is not well served by the political theater of nominations, candidature, electioneering, and solicitation. It lies within the capacity of all people, as they become progressively educated and convinced that their real development interests are being served by programs proposed to them, to adopt electoral procedures that will gradually refine the selection of their decision-making bodies.
As the integration of humanity gains momentum, those who are thus selected will increasingly have to see all their efforts in a global perspective. Not only at the national, but also at the local level, the elected governors of human affairs should, in Bahá’u’lláh’s view, consider themselves responsible for the welfare of all of humankind.
The task of creating a global development strategy that will accelerate humanity’s coming-of-age constitutes a challenge to reshape fundamentally all the institutions of society. The protagonists to whom the challenge addresses itself are all of the inhabitants of the planet: the generality of humankind, members of governing institutions at all levels, persons serving in agencies of international coordination, scientists and social thinkers, all those endowed with artistic talents or with access to the media of communication, and leaders of nongovernmental organizations. The response called for must base itself on an unconditioned recognition of the oneness of humankind, a commitment to the establishment of justice as the organizing principle of society, and a determination to exploit to their utmost the possibilities that a systematic dialogue between the scientific and religious genius of the race can bring to the building of human capacity. The enterprise requires a radical rethinking of most of the concepts and assumptions currently governing social and economic life. It must be wedded, as well, to a conviction that, however long the process and whatever setbacks may be encountered, the governance of human affairs can be conducted along lines that serve humanity’s real needs.
Only if humanity’s collective childhood has indeed come to an end and the age of its adulthood is dawning does such a prospect represent more than another utopian mirage. To imagine that an effort of the magnitude envisioned here can be summoned up by despondent and mutually antagonistic peoples and nations runs counter to the whole of received wisdom. Only if, as Bahá’u’lláh asserts to be the case, the course of social evolution has arrived at one of those decisive turning points through which all of the phenomena of existence are impelled suddenly forward into new stages of their development, can such a possibility be conceived. A profound conviction that just so great a transformation in human consciousness is underway has inspired the views set forth in this statement. To all who recognize in it familiar promptings from within their own hearts, Bahá’u’lláh’s words bring assurance that God has, in this matchless day, endowed humanity with spiritual resources fully equal to the challenge:
O ye that inhabit the heavens and the earth! There hath appeared what hath never previously appeared.
This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things.
The turmoil now convulsing human affairs is unprecedented, and many of its consequences enormously destructive. Dangers unimagined in all history gather around a distracted humanity. The greatest error that the world’s leadership could make at this juncture, however, would be to allow the crisis to cast doubt on the ultimate outcome of the process that is occurring. A world is passing away and a new one is struggling to be born. The habits, attitudes, and institutions that have accumulated over the centuries are being subjected to tests that are as necessary to human development as they are inescapable. What is required of the peoples of the world is a measure of faith and resolve to match the enormous energies with which the Creator of all things has endowed this spiritual springtime of the race. “Be united in counsel,” is Bahá’u’lláh’s appeal,
be one in thought. May each morn be better than its eve and each morrow richer than its yesterday. Man’s merit lieth in service and virtue and not in the pageantry of wealth and riches. Take heed that your words be purged from idle fancies and worldly desires and your deeds be cleansed from craftiness and suspicion. Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavors be spent in promoting your personal interest. Be generous in your days of plenty, and be patient in the hour of loss. Adversity is followed by success and rejoicings follow woe. Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low. Beware lest ye sow tares of dissension among men or plant thorns of doubt in pure and radiant hearts.