Bahá’í World/Volume 9/Ways to Wholeness
8.
WAYS TO WHOLENESS
BY RAYMOND FRANK PIPER
Introduction
THE distinctive mark of the Bahá’í Cause is its pervading theme of unity: "The Oneness of Mankind—the chief and distinguishing feature of the Faith.” (W36)* This is “the pivot around which all the teachings of Bahá’u’lláh revolve.” (W42) The most fateful problem of our age is “the Most Great Peace,” (G254) which integrates many varieties of unity. This essay is an endeavor to discriminate the sixteen primary unities which compose this “Most Great Unity,” and to quote, from authentic sources, choice passages which illustrate them. The order of treatment will be:—
I. FOUNDATION UNITIES:
A. Spiritual: divine, prophetic, religious, historic, universal unities.
B. Human: biological or racial unity; psychological, mental, or selfic unity.
II. AIDS TO UNITY:
C. Social Aids to Unity: political, juridical, economic, educational, linguistic, social-organic unities.
D. Spiritual Aids to Unity: scientific, aesthetic, ethical unities.
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*For explanation of references, see table at end of article.
III. THREE CLASSIFICATIONS OF UNITIES.
I. FOUNDATION UNITIES
A. Spiritual Unities
(1) Divine Unity is the most fundamental and august of all unities. It is the metaphysical oneness of God, the creative reality of a unitary cosmic Will, the single ultimate Sustainer of all things. (G166) Bahá’u’lláh declared, “Oneness, in its true significance, means that God alone should be realized as the one power which animates and dominates all things, which are manifestations of His energy.” (Cf. F66-8) "God verily is one and indivisible. . . . He in truth hath throughout eternity been one in His essence, one in His attributes, one in His works, . . . without peer or equal, detached from all things, ever-abiding, unchangeable, and self-subsisting.” (G187, 192-3) “This is the true meaning of divine unity. He Who is the eternal Truth is the one Power Who exerciseth undisputed sovereignty over the world of being, Whose image is reflected in the mirror of the entire creation.” (G166; E37) “The Real Speaker, the Essence of Unity, has always been in'one condition, which neither changes not alters, has neither transformation nor vicissitude.” (Q240)
(2) Prophetic Unity follows from divine unity: “In the Word of God there is still another unity, the oneness of the Manifestations of God, His Holiness Abraham, Moses, Jesus Christ, Muḥammad, the Báb and Bahá’u’lláh. This is a unity divine, heavenly, radiant, merciful; the one reality appearing in its successive manifestations. For instance, the sun is one and the same but its points of dawning are various.” (F67) "All these holy, divine Manifestations are one. They have served One God, promulgated the same truth . . . and reflected the same light.” (F14) Thus every high prophet has a “twofold station”; in the world of creation ”each Manifestation of God hath a distinct individuality, . . . is known by a different name,” (G52) but in their spiritual station, in their source and purpose, "Know thou assuredly that the essence of all the prophets of God is one and the same.” (G78)
(3) Religious Unity follows from the preceding unities. The religions of the world are under obligation to form a union through common devotion to one Supreme Power and to the principle of mutual love; that is, their foundations and their purposes are essentially the same.
(a) “The divine religions . . . have one foundation,” which is God. (F14) “All {men} are the children of God; all are fruit upon the one tree of His love.” (B348)
(b) "The essential purpose of the religion of God is to establish unity among mankind.” (B335) “The fundamentals, the foundations, of all [religions] are fellowship, unity, and love.” (B275) Oceans have different names but one quality of water; religions differ in name but all seek the spiritual development of mankind through love. (F15) ”If religion be the cause of discord and difference, then no religion is preferable.” (B312) “In short, by religion we mean those necessary bonds which unify the world of humanity. This has ever been the essence of the religion of God.” (B448)
This harmonious fellowship among the religionists of the world is a lofty ideal yet to be attained, a “tent of love and concord which might be raised over the world of humanity.” (B275) The Bahá’ís contemplate "a World Religion, destined to attain, in the fullness of time, the status of a world-embracing Commonwealth, which would be at once the instrument and the guardian of the Most Great Peace.” (W196) To indicate the practicability of this idea, ‘Abdu’l-Bahá points to the fact that among Persian Bahá’ís there exist families and unions of people of many diverse faiths and races who live in harmony and happiness. (B352)
(4) Historic Unity means that a single purpose of God creates the ordered sequence of cycles which constitute human history. This basic and wide-ranging Bahá’í conception of cycles involves the following component assumptions: (a) that man needs divine revelation to attain spiritual life and maturity; (b) that God reveals Himself most clearly and splendidly in certain "Days” or epochs through high-prophets or Manifestations who dominate their ages and mark the most critical stages of historical time (G60); (c) that God sends these Manifestations in successive ages or dispensations to fit man’s need and spiritual capacity (W117; G81); (d) that revelation is at once cumulative (each prophet revitalizes and enlarges the everlasting principles of past religions) (W114), progressive (each dispensation makes a distinctive new emphasis and new material applications of old principles), and continuous (there will be new prophets in future ages); (e) that each cycle shows a pattern of evolution: of spiritual springtime, summer, and winter; of the rise, flourishing, and decay of civilization (B478); and (f) that through all cycles God’s purpose remains the same: to assist all men in spiritual evolution, for the sake of man’s own increasing joy.
A multitude of passages to support these ideas may be cited (notably: Q: ch. XLIXLII). “It is evident that every age in which a Manifestation of God hath lived is divinely ordained.” (W167) "The Prophets of the one, the unknowable God, . . . have all been . . . commissioned to unfold to mankind an ever-increasing measure of His truth.” (W118) ”Revelation is progressive and continuous. It never ceases. Revelation may be likened to the rain. Can you imagine the cessation of rain? Ever on the face of the earth somewhere rain is pouring down.
Bahá’í Temple Model Exhibit at Turner Art Galleries, Denver, Colo.
Briefly; the world of existence is progressive. It is subject to development and growth.” (P373)
“In every Dispensation the light of Divine Guidance has been focussed upon one central theme. . . . In this glorious century . . . the distinguishing feature of His Law is the consciousness of the Oneness of Mankind” (‘Abdu’l-Bahá in World Order, 1, 6) “The age has dawned when human fellowship will become a reality.” (P364) "The process of the rise and setting of the Sun of Truth will thus indefinitely continue—a process that hath no beginning and will have no end,” (W117) because “The divine sovereignty hath no beginning and no ending.” (P215)
“Briefly, there were many universal cycles preceding this one in which we are living. . . . The divine and creative purpose in them was the evolution of spiritual man, just as it is in this cycle.” (P215) "God has sent forth the prophets for the purpose of quickening the soul of man into higher and divine recognitions. . . . The mission of the prophets of God has been to train the souls of humanity. . . . They are like unto gardeners, and the world of humanity is the field.” (P304) The positive purpose of God in sending his Prophets “is to insure the peace and tranquillity of mankind, and provide all the means by which they can be established.” (G80) “The organization of God is one: the evolution of existence is one: the divine system is one.” (Q231)
Several picturesque analogies make more vivid the idea of cycles of civilization. Just as each of the planets has a definite cycle in which to complete its revolution, “in the same way, for the whole universe, whether for the heavens or for men, there are cycles of great events. . . . When a cycle is completed by the appearance of a new Manifestation, a new cycle begins. In this way cycles begin, end, and are renewed, until a universal cycle is completed in the world. . . . His appearance causes the world to attain maturity. . . . Afterwards other Manifestations will arise under his shadow.” (Q183-4)
Again, “The divine religions are like the progression of the seasons of the year: . . . the continuous cycle of the seasons,—spring, winter, then the return of spring. . . . The divine prophets are as the coming of spring, each renewing and quickening the teachings of the prophet who came before him.” (P122—3) “The Faith of Bahá’u’lláh should
Bahá’í Exhibit in Flower Shop at Ridgewood, N. J.
indeed be regarded . . . as the culmination of a cycle, the final stage in a series of successive, of preliminary and progressive revelations, beginning with Adam.” (W103) And through all the spiral-like movement of historic cycles abides the unity of the Primal Will of God, of His desire to bring more abundant life to mankind. (P433-4; B700)
(5) Universal Unity refers to the worldwide commonwealth which is the goal of civilization and the culmination of the Bahá’í Faith. It is a “world-embracing, divinely-appointed Order.” (W18) This commonwealth embraces in its totality all other unities and human values. Some of its names are: the Kingdom of God, the community of the beloved, and especially the Most Great Peace.
The course of history may prove that this ideal is the greatest conception that ever inspired the mind of man. "In this great century the most important of all subjects is the oneness of the world of mankind.” (B345) “That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith.” (G255)
The "pattern for future society” embraces “the establishment of a world commonwealth in which all nations, races, creeds, and classes are closely and permanently united.” (W203) “War shall cease between nations, and by the will of God the Most Great Peace shall come; the world will be seen as a new world, and all men will live as brothers.” (B273)
The qualities of love and amity, of reciprocity and sacrifice, rooted in faith in God, which distinguish this fraternity make it basically spiritual in character (F14, 80). The conception of the Most Great Peace is a way and an end of life which is adequate to offer a place for all legitimate human activities and interests. We have now finished our review of the spiritual foundation unities.
B. Human Unities
(6) Biological or Racial Unity. The strong and valid human basis for the Most Great Peace is the essential oneness of human nature and human need. “For humanity is one in kind, it is one race, it is one progeny, inhabiting the same globe, and in the original genesis no difference obtains. . . . There is no difference as regards creation and kind; all are the fruits of one branch; all are the flowers of the same garden; all are the waves of the same sea.”
(B313) “Ye are all the leaves of one tree and drops of one ocean.” (B144)
“All have been created by one God.” (B346) ”The incomparable Creator hath created all men from one same substance.” (G81) “In every respect from the viewpoint of creation all stand upon the same footing—all have the same requirements.” (B346) "In the creative plan there is no racial distinction and separation such as Frenchman, Englishman, American, German, Italian or Spaniard; all belong to one household;” and a like relationship holds between the peoples of the Orient and the Occident. (F23) “In the intelligence of the rational soul . . . all men are sharers.” (Q252)
"The shepherd is one and all people are of his flock.” (F81) "The earth is but one country; and mankind its citizens.” (Portal inscription at the Temple.) ”All the creatures are equal in this one family of God save whosoever is more kind, more compassionate—he is nearer to God.” (B276) The biological unity of mankind is one of the most frequent recurring assertions in Bahá’í literature, but it has a religious as well as a biological basis.
(7) Psychological, Mental, or Selfic Unity has two phases: (a) the unity of the central subject or spirit which governs every human being, and (b) the harmony of perfected character which each may achieve if he follows the way of virtue. The first may be called the metaphysical unity of the self; it is natural, primal, and a gift of the Creator; the other, moral unity, must be achieved by human endeavor.
(a) “You know that the spirit is permanent and steadfast in its station,” (B228) "that in the human organism there is a center of intellection, a power of intellectual operation.” (P412) “Examine thine own self, and behold how thy motion and stillness, thy will and purpose, thy sight and hearing, thy sense of smell and power of speech, and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions, all proceed from, and owe their existence to, this same [rational] faculty.” (G164) "The inner and essential reality of man is not composed of elements and therefore cannot be decomposed. It is not an elemental composition subject to disintegration or death.” (P410) The principle is that the spirit is single and therefore indestructible. In "the reality of man . . . there is no change and transformation; there it is immortal and everlasting.” (B365)
(b) Moral or spiritual unity, however, must be achieved by the efforts of man himself. Under earthly conditions, the “eternal spirit” or “rational soul” of man must live in intimate union with a material body. "The rational soul is the substance through which the body exists.” (Q278) “The life of man is from the spirit.” (B225) “The spirit of man has two aspects: one divine, one satanic; that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection,” according to whether it acquires virtues or vices. (Q164-5; B294) "Success or failure, gain or loss, must depend upon man’s own exertions.” (G81) “The spirit of man is the animus of human life and the collective center of all human virtues.” (P234)
Perhaps "unity in freedom” means the ideal of self-mastery: the attainment of a triumphant, harmonious personality through the creative and loving search for new perfections. ”Perfections are without limit.” (Q267) "See What a marvel man is!” (B364)
II. AIDS TO UNITY
Oneness of blood and of divine origin are facts which favor but do not guarantee spiritual harmony among men. A universal spiritual commonwealth is a glorious goal which can be achieved only by much effort and by fitting means. Most of the unities now to be discussed are aids in the realization of preceding unities. It is convenient to classify them roughly as social aids and as spiritual aids to unity.
C. Social Aids to Unity
(8) Political Unity. Extensive and eloquent
passage in the Bahá’í writings outline
the social structures needful for a world
commonwealth. "The first candle” appearing
on the horizon of this glorious century
“is unity in the political realm.” (W39)
It involves an ”organic and spiritual unity
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of the whole body of nations, . . . the
coming of age of the entire human race, . . .
the emergence of a world community, the
consciousness of world citizenship, the
founding of a world civilization.” (W163)
There should be “a world federal system,
ruling the whole earth, . . . blending and
embodying the ideals of both the East and
the West, . . . —such is the goal towards
which humanity . . . is moving.” (W204)
"Some form of a world Super-State must
needs be evolved” to safeguard the security
and the peace of mankind. (W40)
The writings include the following specific suggestions for establishing this future federal union of the world: (W37) (a) This commonwealth must consist of a world legislature or "parliament of man,” “whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments.” (b) “an International Executive adequate to enforce supreme and unchallengeable authority over every recalcitrant member of the commonwealth;” (c) a supreme court of justice or tribunal which will ”adjudicate and deliver its compulsory and final verdict” in all international disputes; and (d) ”a single code of international law.” (W40-1; 202-3)
(9) Juridical Unity. However much individuals differ, yet in their sacred personalities and their rights before the law of God and of man they are equal. This condition is the unity and ideal of justice. It is a complex ideal. Its meaning is reflected in the many injustices condemned in the Bahá’í writings: hatred, malice, oppression, greed, crime, and, above all, war. In the Words of Wisdom Bahá’u’lláh declares, ”The purpose of justice is the appearance of unity among the peoples.”
In the Bahá’í community no individual can claim any special privilege or arbitrary power because of wealth, social position, race, class or other consideration. "Bahá’u’lláh teaches that an equal standard of human rights must be recognized and adopted.” (P177) Hence the Bahá’í administrative order centers authority in elective bodies and not in persons; and each Bahá’í institution has defined functions and powers. The basic social unit is the Spiritual Assembly, a body of nine which may not delegate any of its collective authority but must exercise it through its entire membership. Equality of opportunity, however, does not mean suppression of the individual’s innate endowment of talent and capacity. Of variation as an aspect of unity ‘Abdu’l-Bahá says: “This is perfection itself and the cause of the appearance of Divine bounty.” (M26)
Hence we read that "equity is the most fundamental among human virtues,” (G203) and that “no light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it.” (E28-9) The principle of justice is summarized in the two following exquisite statements of the golden rule: "Lay not on any soul a load which ye would not wish to be laid upon you, and desire not for any one the things ye would not desire for yourselves.” (G128) “If thine eyes be turned towards justice, choose thou for thy neighbor that which thou choosest for thyself.” (E30) “Be fair, be fair; and again, be fair, be fair.” (E153) "Blessed are they that judge with fairness.” (E65)
(10) Economic Unity means cooperation and equity in the production and enjoyment of wealth in all its forms. “Man cannot live singly and alone” and supply his needs. The economic life of the community is to be ordered in such ways that "each one shall have the utmost welfare and well-being.” (F39) There are several varieties of economic unity.
(a) "Each child must be taught a profession or trade so that each individual member of the body politic will be enabled to earn his own living and at the same time serve the community.” (B278) "We have made this—your occupation—identical with the worship of God.” (B143) “Work is to be provided for all and there will be no needy ones seen in the streets.” (B278)
(b) In every village there is to be an ordered economy and public storehouse for the benefit of the needy and unfortunate citizens. (F39-40) “Each individual member of the body politic will live most comfortably and happily under obligation to no one. Nevertheless, there will be preservation of degree.” (W41) Laws are to be enacted
{{center|Bahá’í Display in Shotwell’s Floral Shop, Fargo, North Dakota, 1941.}
so as to prevent extremes of poverty and wealth in the community. (F36, 43)
(c) In the future world commonwealth Bahá’u’lláh (W41) envisages "a world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized.” “A uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind.” (W203) “The economic resources of the world will be organized, . . . its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.” (W204) “Then this material world will become the very paradise of the Kingdom of God.” (F43)
(11) Educational Unity is an ideal with two aspects: (a) that “all must receive training and instruction,” (P294, 324) and (b) that the separating walls of ignorance, error, and prejudice shall be broken down, and harmony among men promoted through mutual understanding and knowledge of the truth. “Although capacities are not the same, every member of the human race is capable of education.” (F56) The term “unity in freedom” means that larger capacity for mutual understanding and cooperation attained by those who free themselves from the animal condition of natural man.
"Abdu’l-Bahá declares that ”education holds an important place in the new order of things. The education of each child is compulsory. . . . All the children must be educated so that there will not remain one single individual without an education.” (Bahá’í World, IV, 471) In order that every child may learn the minimum essentials about the world and human welfare, ‘Abdu’l-Bahá advocated a basic curriculum for all countries, at the same time that he recognized the importance of diverse training to fit varying endowments and occupations.
“Bahá’u’lláh has announced that inasmuch as ignorance and lack of education are barriers of separation among mankind, all must receive training and instruction. . . . Universal education is a universal law.” (294) “Through the broadening spirit of
Exhibit of Temple Model, Little Rock, Ark, 1941.
education, illiteracy will disappear and misunderstandings due to ignorance will pass away.” (P311) He also has declared, “Address yourselves to the promotion of the well-being and tranquillity of the children of men. Bend your minds and wills to the education of the peoples and kindreds of the earth, that haply the dissensions that divide it may . . . be blotted out . . . and all mankind become the upholders of one Order, and the inhabitants of one City.” (G333-4)
(12) Linguistic Unity. A unique unity of the Bahá’í Faith is the plan of a universal auxiliary language. "A world language will either be invented or chosen from the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, . . . Will simplify and facilitate intercourse and understanding among the nations and races of mankind.” (W203) “The day is approaching when all the peoples of the world will have adopted one universal language and one common script.” (G249) Baha’u’llah regarded the inauguration of a universal language as one of the greatest aids in promoting unity among men. (See articles by the author on "Language and World Unity” in World Order, May and June, 1937.)
(13) Social Unity. The Bahá’í teachers hold an organic conception of society. The principle of the organic unity of mankind is represented as the consummation of the whole process of human evolution. (Cf. W43, 163) “In a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole.” (W198) The purpose of God is to establish “perfect fraternity among mankind.” (F80) “Real brotherhood” is “loving cooperation and reciprocity.” (F80) Social unity includes not only all the varieties of cooperation described above, but also the following forms of social order:
(a) "The sixth principle of Bahá’u’lláh
regards the equality of men and women.
The male and female . . . are equal before
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God. . . . They share in common all the
faculties. . . . God is no respecter of gender.”
(B277)
- (b) ”In the estimation of God there is no
distinction of color {among races}; all are one in the color and beauty of servitude to Him. Color is not important; the heart is all-important.” Among plants "the very fact that there is difference and variety lends a charm to the garden. . . . The world of humanity is like a garden and the various races are the flowers which constitute its adornment and decoration.” (F34) "The accomplishment of unity between the colored and whites will be an assurance of the world’s peace.” (F35) "This is the Day when the East and the West shall embrace each other like unto two lovers.” (B266)
(c) An organic society requires the integration of a wide range of occupations. For the welfare of all, each man is expected to execute well his profession as farmer, artist, or banker, since each has his necessary place in the social organism, just as an army needs private soldiers and captains as well as a general. (B278, W41)
(d) The projected temple compound at Wilmette represents another organic whole, for here a house of worship and a university, laboratory and hospital, and other units, will provide the institutions needed for attending to the chief spiritual needs of men.
In warning against divisions Bahá’u’lláh said, “Be ye as the fingers of one hand, the members of one body.” (G140) ‘Abdu’l-Bahá declares, “The human organism may be taken as an example of the body-politic. As long as the members and parts of the human organism are at peace, coordinate, and cooperate together peacefully and harmoniously; we have as the result the expression of life in its fullest form; where they differ we have the reverse, which in the human organism is warfare.” (World Order, I, 49)
D. Some Spiritual Aids to Unity
(14) Scientific Unity, the unity of truth. A group of persons live in scientific unity when they accept the same propositions or knowledge about reality. "The first principle Bahá’u’lláh urged was the independent investigation of truth. . . . If each investigate for himself, he will find that Reality is one. . . . All will find the same foundation and all will be at peace.” (B276) Since reality is one, the truth about reality must form a coherent whole, for science is “likened to a mirror wherein the . . . forms . . . of existing things . . . are reflected.” (F61) “As reality is one and cannot admit of multiplicity, therefore different opinions must ultimately become fused into one.” (F29)
“The fourth principle declares that religion must be in conformity to science and reason.” Since science and reason reveal reality, they “must needs conform to the fundamental reality of all things” for “God . . . is the truth.” (B277; G101) "Religion is in harmony with science and reason. . . . Reason is the first faculty of man and the religion of God is in harmony with it.” (B349)
The unity of truth is confirmed by the likenesses among the teachings of the high prophets; indeed, it is the essence of prophetic unity. "All the Prophets of God . . . proclaim the same Faith.” (W58) "Verily, the Words which have descended from the heaven of the will of God are the source of unity and harmony for the world.” (B157) The specific teachings of different Bahá’í books “are not only complementary, but they mutually confirm one another, and are inseparable parts of one complete unit.” (W4)
Coherence, then, is the basic criterion of truth. A statement is “perfectly correct,” says ‘Abdu’l-Bahá, when it conforms to all four standards which he distinguishes. (F86-8) This harmony of truth, however, is not an absolute fixity, but a growing organism, ever subject to correction by new knowledge about reality. Truth is relative and progressive also because revelation is progressive, not final, and reality is unfinished and growing. (W: xi, 58) In the new world "science and religion will . . . cooperate and harmoniously develop.” (W204) “The second candle is unity of thought in world undertakings.” (W39)
(15) Aesthetic Unity. The converging
of the ribs of the Bahá’í Temple constitutes
an architectural symbol of the Bahá’í ideal
of the oneness of mankind which is more
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than biological, social, and religious: which
is also aesthetic, a beautiful whole. Aesthetic
unity includes all the satisfying harmonies
which grow out of the love of beauty, the
cultivation of the fine arts, and the refinements
of manner in human intercourse. In
the Bahá’í writings the ”beauty of God”
is often referred to, as well as the multifarious
beauties of nature. The gems of
poetic art which abound in these writings
themselves indicate a deep appreciation of
beauty on the part of their Authors.
One passage sets forth an extended comparison between the beloved community and a garden. (B421) Monotonous repetition of the same color, form, or arrangement is disagreeable in a flower garden, “but when there is variety in the world of oneness, they {different races and nations} will appear and be displayed in the most perfect glory, beauty, exaltation, and perfection.” “This variation and this difference cause each to enhance the beauty and splendor of the others,” and also to “strengthen love and harmony, and this multiplicity is the greatest aid to unity.”
(16) Ethical Unity, or “unity through love.” The greatest spiritual means for attaining the world commonwealth is love: “Therefore, it is evident that the essential foundations of the divine religions are unity and love.” (F26) "The divine purpose is that men should live in unity, concord and agreement and should love one another.” (F50) "The greatest gift of man is universal love, for this love is the magnet which renders existence eternal, attracts reality, and diffuses life with infinite joy.” (B501)
Love in the broadest sense is the creative source of many forms of goodness which together may be called ethical unity or moral solidarity. Ethical unity means that people live harmoniously together in love and work together to realize the common end of the Most Great Peace. “Human brotherhood and dependence exist because mutual helpfulness and cooperation are the two necessary principles underlying human welfare.” (F14)
Love produces many fruits of unity. For the individual whole-hearted, loving devotion to a noble cause creates an emotional stability and harmony of personality. For mankind, the practice of good-will and sympathy promotes solidarity and fraternity. “Fellowship is the cause of unity, and unity is the source of order in the world.” (B157)
In ethical science we find that the common ingredient of love reenforces all human virtues and ties them together into a single system of values. Likewise the dominating motive of love saves moral commandments and duties from dangerous isolation and holds them together in a well balanced order.
In Bahá’í literature passages asserting the unifying power of love occur by the score. The phrase, “love and unity,” is common. (F23, 35, etc.) Love is rightly presented as an adequate motive for integrating the whole moral life. Just as the human spirit animates and integrates the human body, so love is the Holy Spirit which will unify all mankind. “This is perfect unity. It creates such a condition in mankind that each one will make sacrifices for the other. . . . This is the unity which existed among the disciples of His Holiness Jesus Christ,” and which He taught. (F67) “When love is realized and the ideal spiritual bonds unite the hearts of men, . . . the happiness and tranquillity of mankind will be immeasurably increased. . . . All mankind will dwell together as one family.” (F19) “In the world of humanity the greatest king and sovereign is love.” (F88) ”Blessed are they who are kind and serve with love.” (B157)
III. THREE CLASSIFICATIONS OF UNITIES
The sixteen unities distinguished above—and probably there are others?—are all integral elements in “The Most Great Unity.” “Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching.” (W202) The world-embracing plan demands more than "a reawakening of the spirit of brotherhood and good-will among men,” more than "the fostering of harmonious cooperation among individual peoples and nations.” It calls for no less than the reconstruction and the demilitarization of the whole civilized world —a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade
The Annual Bahá’í Amity Banquet, Chicago Women’s Club—April 23, 1941, Chicago, Ill.
and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.” (W43) "Its watchword is unity in diversity,” and it will resemble a large garden with a rich variety of flowers. (W42) To establish a union of the nations of the world is a "great and noble undertaking,” and "should be regarded as sacred by all who dwell on earth.” Let us now try to group the unities described above in three illuminating ways.
(a) There are four metaphysical categories (basic modes of unifying experience) under which all sixteen unities may be arranged. (Community means unity of purpose and will, cooperation and integration of diverse parts in a total organism or whole.)
1. Identity (unity of substance): divine, selfic unities.
2. Similarity (unity of quality): prophetic, biological unities.
3. Continuity (unity in time): historic unity.
4. Community (unity or equality of will): political, juridical, economic, educational, linguistic, social, scientific, aesthetic, ethical, religious universal unities.
(b) The preceding arrangement serves as the basis for another classification and an important obligation; namely, that the five unities in groups 1-3 are actualities, whereas the remaining eleven are ideals, august possibilities emerging from the solid foundation of the five primary realities and depending upon human will. Since selfic unity has both a metaphysical and a moral aspect, the latter ideal (the unity of an integrated personality) should be added, to make twelve great ideals of unity. ‘Abdu’l-Bahá reminds us that "some things are subject to the free-will of man, such as justice and equity, . . . as well as all the good and evil actions.” (Q287)
Such prophetic ideals as these twelve are promises of great future human good, but immense human efforts will be indispensable for filling such promises with the substance of reality, for embodying them in actual human institutions and delights. As soon as one really discovers these promises, he faces the solemn responsibility of deciding whether or not he will commit his will to attain “the oneness of reality—perfect amity amongst mankind.” (B280) "You have no excuse to bring before God if you fail to live according to his command, for you are informed of that which constitutes the good-pleasure of God.” (P486)
(c) Finally, a third way of classifying these unities emerges which the reader alone can determine; namely, the order in which the significance of these unities seizes him and drives him to corresponding action. If these unities essentially summarize the principles of the Bahá’í Faith, then the sincerity of a Bahá’í is tested by the degree of his earnestness and persistence in trying to appreciate and apply each of these ideals.
It is unlikely that anyone can attain a genuine appreciation of all of these unities in a short time. One by one he may hope to grasp their full meaning. One person may quickly grasp some of these unities, whereas the same unities may be difficult for his neighbor with a different disposition and history. The next battle in life may center for one person in the practice of racial unity, for another in economic justice, and for a third in religious harmony.
Thus the third classification will be that sequence of unities which mark the milestones of one’s personal victories on the road to the perfection of all unities. Holiness (literally, wholeness) thus attains a new significance: the progressive realization of these sixteen unities in one’s life and in the life of mankind. "Set your faces towards unity, and let the radiance of its light shine upon you.” (G217)
Dr. Piper’s sources are indicated by page numbers following a capital letter, according to the following table:—
B: Bahá’í Scriptures, from the utterances of Bahá’u’lláh and ‘Abdu’l-Bahá, 1923.
E: Epistle to the Son Of the Wolf by Bahá’u’lláh, 1941.
F: Foundations of World Unity by ‘Abdu’l-Bahá, 1936.
G: Gleanings from the Writings of Bahá’u’lláh, 1935.
M: Bahá’í Peace Program, Two Tablets of ‘Abdu’l-Bahá.
P: The Promulgation of Universal Peace, Discourses by ‘Abdu’l-Bahá, 1921-5.
Q: Same Answered Questions by ‘Abdu’l-Bahá, 1930.
W: The World Order of Bahá’u’lláh by Shoghi Effendi, 1938.