# From Oppression to Empowerment *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Nader Saiedi, From Oppression to Empowerment, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > From Oppression Resumen > Este artículo discute el entendimiento > to Empowerment bahá’í sobre la naturaleza de la opresión. > La primera sección identifica y discute > cuatro principales tipos contemporáneos > NADER SAIEDI de opresión involucrando el orden > político internacional, formas del Estado, > estructuras económicas y formas de > Abstract identidad cultural. La segunda sección > This article discusses the Bahá’í under- explora la respuesta personal de Bahá’u’lláh > standing of the nature of oppression. The a la opresión en la forma de Sus tres > first section identifies and discusses four declaraciones históricas. La sección final > main contemporary types of oppression extrae implicaciones de las discusiones > involving the international political order, previas para identificar características de > forms of the state, economic structures, un enfoque bahá’í al empoderamiento y a > and forms of cultural identity. The second la liberación de la opresión. > section explores Bahá’u’lláh’s personal re- > sponse to oppression in the form of His In the millenarian promises of all the > three historic declarations. The final sec- religions, it is commonly expected that > tion draws implications from the previous the coming of the Promised One will > discussions in order to identify features of take place at a time when oppression, > a Bahá’í approach to empowerment and tyranny, and darkness have overtaken > liberation from oppression. the world, and that through the Sav- > ior, the world will be filled with jus- > Resumé > tice and enlightenment.1 Bahá’u’lláh > Le présent article porte sur la > compréhension, d’un point de vue bahá’í, > asserted that His Faith was the fulfill- > de la nature de l’oppression. Dans la ment of those promises. The question > première partie, l’auteur relève quatre of oppression and empowerment is > grands types d’oppression dans le monde 1 The Arabic word zulm, meaning > d’aujourd’hui, qui mettent en cause l’ordre “oppression” and “injustice,” comes from > politique international, les types d’État, the same root as the word zulma, meaning > les structures économiques et les formes “darkness.” Bahá’u’lláh frequently uses the > d’identité culturelle. Dans la deuxième ambiguity of these terms to characterize > partie, il explore la réponse personnelle > true knowledge and enlightenment as the > de Bahá’u’lláh à l’oppression, à la lumière > polar opposite of oppression. The themes > de ses trois déclarations historiques. > of darkness and light are also central to > Enfin, l’auteur tire des implications > des discussions abordées dans les deux Zoroastrianism, in which the world is > premières parties dans le but de définir viewed as a battleground between good > les caractéristiques d’une approche bahá’íe and evil, light and darkness, God and > de l’autonomisation et de la libération à Ahriman, and it is with the coming of the > l’égard de l’oppression. Promised One that oppression is to be de- > feated and enlightenment rule the world. > 28 The Journal of Bahá’í Studies 26.1-2 2016 > > in fact central to the identity of the yet paradoxically condemns practices > Bahá’í Faith and a frequent theme in like racism, colonialism, patriarchy, > the Writings of its Central Figures, and cultural intolerance as univer- > which analyze the root causes of op- sally immoral. The end of the Cold > pression and provide a comprehensive War brought a temporary optimism, > approach to its elimination. which was subsequently shattered by > During the nineteenth century, hu- the events of the last twenty years, > manity became intensely conscious of and we are now witnessing a growing > the issue of oppression. In the past, attitude of pessimism, cynicism, and > most people considered their own fate hopelessness. > to be a consequence of the natural or It is useful at the outset to review > divinely ordained order of things, but the meaning of the concept of oppres- > nineteenth-century social and polit- sion. Oppression refers to the exercise > ical philosophers began to view the of power to keep others in a state of > existing order of things as arbitrary, subjection and to treat them unjustly > unjust, and morally indefensible. A by denying what is due them as their > search for the causes of oppression en- right by virtue of their humanity. > sued and has continued into the twen- Oppression therefore, by definition, > tieth and twenty-first centuries. But is the essence of injustice. Although > none of those efforts actually identi- it encompasses material deprivations > fied the root cause of oppression. The of every kind, it also includes forms > dominant discourse on oppression and of psychological and spiritual oppres- > injustice, while offering great insights, sion. The act of oppressing others— > accepts—and thus at times reproduc- denying them their rights as human > es—some of the tacit premises of beings—presupposes the dehuman- > the very culture of oppression that it ization of the oppressed. Historically, > criticizes. attempts to justify oppression as mor- > Hopeful and optimistic rational- ally acceptable have relied on defining > ists of the eighteenth and nineteenth the oppressed group as outside the > centuries were convinced that atheism boundaries of the moral community > would replace religion; reason would and therefore as subject to exclusion, > rule; and peace, freedom, and pros- exploitation, degradation, abuse, and > perity would reign. In the twentieth deprivation of the rights due to those > century, oppression, rather than re- to whom we owe moral duties. > ceding, reached unprecedented levels > of intensity, culminating in the geno- THE LAW OF NATURE AS ROOT CAUSE > cide of millions. As a result, the con- > fident rationalism of modernity was In recent times, the most prominent > replaced by an inconsistent postmod- and influential theoretical approach to > ernism that simultaneously rejects the problem of oppression and injus- > the possibility of universal values and tice has been Marxism. Marxian theory > From Oppression to Empowerment 29 > > rejects the causal primacy of both in- the short-term and immediate causes > dividuals and human consciousness of strikes—namely, the greedy atti- > in favor of social structures. In this tude of both capitalists and workers. > view, the only thing that truly exists But then He identifies the real cause > is material reality, defined as the eco- of the problem and devotes His entire > nomic structure of society; oppression discussion to an elaboration of that > is manifested in inequalities of class. structural analysis. The 1908 transla- > Thus, according to Marxist theory, the tion of Some Answered Questions does > root cause of all varieties of oppres- not capture the main point made by > sion in the present world is capitalism. ‘Abdu’l-Bahá. The new translation, > According to this logic, the solution to however, accurately conveys the mean- > the problem is communism. ing of His words: “Now, the root cause > Despite the good intentions of of these difficulties lies in the law of > Marxist theory, its analysis of oppres- nature that governs present-day civi- > sion is incomplete and inadequate and, lization, for it results in a handful of > as a result, its implementation only people accumulating vast fortunes that > created new forms of oppression. This far exceed their needs, while the great- > fact is exemplified in the language of er number remain naked, destitute, > Karl Marx himself, who in his own and helpless” (78.2). > writings degrades, dehumanizes, and While ‘Abdu’l-Bahá is address- > humiliates anyone who dares to dis- ing the underlying social structure > agree with him. Furthermore, his that leads to extremes of inequality, > theory creates and justifies extreme He criticizes both the inequality in > forms of hatred and violence against capitalist society and the forced and > the “enemies of the people.” Individ- artificial equality imposed under com- > ual autonomy and human rights are munism because He finds both to be > rejected, and despite Marxism’s claim merely different expressions of the > to offer emancipation, it instead would same root cause of injustice. That root > institutionalize what is in effect a col- cause is “the law of nature that gov- > lective slavery. erns present-day civilization.” In an > Marxist theory could not offer a article entitled “On the Importance of > complete theory of emancipation be- Divine Civilization,” published in 1913 > cause it did not address the root causes in The Asiatic Quarterly,2 ‘Abdu’l-Bahá > of oppression. ‘Abdu’l-Bahá’s words explains further what is meant by this > concerning the issue of econom- “law of nature”: “In the world of na- > ic injustice, in one of His table talks ture the dominant note is the struggle > recorded in Some Answered Questions, for existence—the result of which is > go directly to the heart of the matter. > Chapter 78 of that book is devoted 2 A revised version of this article is > to the question of industrial strikes. quoted in J.E. Esslemont’s Bahá’u’lláh and > ‘Abdu’l-Bahá deals very briefly with the New Era. > 30 The Journal of Bahá’í Studies 26.1-2 2016 > > the survival of the fittest. The law of ‘Abdu’l-Bahá frequently discusses > the survival of the fittest is the origin what happens when human beings act > of all difficulties. It is the cause of war according to the law of nature—their > and strife, hatred and animosity, be- natural instincts—without the re- > tween human beings” (174). straint provided by education, specif- > In His letter to the Executive Com- ically moral education grounded in a > mittee of the Central Organization for spiritual worldview. In Paris Talks, He > a Durable Peace, known as the Tablet says that when human beings turn “to- > to The Hague, ‘Abdu’l-Bahá further wards the material side, towards the > states that “as long as man is captive to bodily part of [their] nature,” they > nature he is a ferocious animal, as the become “inferior to the inhabitants of > struggle for existence is one of the ex- the lower animal kingdom.” They be- > igencies of the world of nature. This come worse than animals because they > matter of the struggle for existence are “more savage, more unjust, more > is the fountain-head of all calamities vile, more cruel, more malevolent than > and is the supreme affliction” (Selec- the lower animals themselves. All > tions 227). The “law of nature” thus is [their] aspirations and desires being > the Darwinian struggle for existence. strengthened by the lower side of the > In this model, progress is the result soul’s nature,” and they become “more > of constant struggle and predatory brutal. . . . Men such as this plan to > competition between, but also within, work evil, to hurt and to destroy; they > species. When the model is applied are entirely without the spirit of Di- > to human beings, society is viewed vine compassion, for the celestial qual- > essentially as a jungle in which the ity of the soul has been dominated by > regulating principle is the pursuit, by that of the material” (31.6).3 > any means necessary, of particularistic 3 Ironically, when humans forget their > self- or group interests against those spiritual reality and reduce themselves to > of other individuals and groups. Ac- the level of animals, they also oppress the > cording to ‘Abdu’l-Bahá, when human realm of nature. Since humans are not con- > beings reduce themselves to the realm strained by instinctual limits, both their de- > of beasts and apply the law of animal sires and their destructive power transcend > nature to the realm of human social all bounds. When intelligence becomes a > relations, the result is not progress but blind tool of material desires, in the con- > oppression. From this perspective, it is text of a worldview glorifying selfishness, > consumerism, and struggle for existence, > not capitalism itself that is the prob- > human beings shatter the balance of na- > lem; the issue is not whether individ- > ture, pollute the earth, and destroy other > uals or the collectivity own the means species. For a summary of the discussion, > of production, because both types of in the Writings of the Báb, about the re- > structures lead to oppression when sponsibility of human beings to assist all > they operate according to the law of creatures to attain their “paradise”; see > nature, which is itself the root cause. Saiedi, Gate of the Heart, 315–17. > From Oppression to Empowerment 31 > > FOUR FORMS OF OPPRESSION slogans about the equality of all hu- > man beings sufficient if the interna- > Oppression takes four main forms, all tional order does not embody those > of which are ultimately rooted in a ideas (World Order 42–43). It is no- > materialist worldview that sees human table that Marxist theory has never > beings in terms of the law of nature proposed a global approach to social > and the logic of the jungle. They problems. While Marxism advocates > pertain to the international political the international solidarity of the > structure, the economic structure of workers of the world, its actual ap- > various societies, forms of the state, proach to globalism is the demolition > and forms of cultural identity. Most of all the states in the world—in other > discussions of oppression focus on words, the extension of anarchy to the > forms related to the economy and the global level of social reality. > state, while neglecting the other two Organic theories of state and soci- > types. ety were prevalent in the nineteenth > century, but Bahá’u’lláh found them > INTERNATIONAL ANARCHY inadequate because they centered on > the nation, and it was not merely the > The first form of oppression is related nation but all of humanity which had > to the current political structure of now assumed an objective organic and > the world. Although it is increasingly interconnected character. As He wrote > recognized that humanity has arrived in His Tablet to Queen Victoria, ad- > at the global stage of its development, dressing the elected representatives > contemporary globalization has been of governments, > characterized by anarchy and the > law of the jungle at the level of in- Regard the world as the human > ternational relations. It is ironic that body which, though at its creation > although both Marxist theory and whole and perfect, hath been af- > political science realism emphasize flicted, through various causes, > the causal primacy of structures over with grave disorders and mala- > individual units, both theories ignore dies. Not for one day did it gain > the fact that the existence of anarchy ease, nay its sickness waxed more > in international relations constitutes severe, as it fell under the treat- > one of the most important reasons ment of ignorant physicians, who > for inequality, tyranny, and oppression gave full rein to their personal > in the world. Because of the oneness desires and have erred grievously. > and interconnectedness of the world And if, at one time, through the > today, most of humanity’s problems care of an able physician, a mem- > cannot be solved through a national- ber of that body was healed, the > istic political approach. Nor, as noted rest remained afflicted as before. > by Shoghi Effendi, are merely pious (Súriy-i-Haykal, ¶174 ) > 32 The Journal of Bahá’í Studies 26.1-2 2016 > > The key implication of this met- territory, was not the main determi- > aphor is that the component parts of nant of human destiny, in compari- > an organic entity are not alien others son to other accidents of birth, such > to be repulsed, exploited, suppressed, as class. But we now live in a global > or annihilated. Just as all parts of the world, yet one without recognized > body operate to their mutual benefit global rights and one whose peoples > and for the good of the whole, so too suffer from extremes of inequality. > must all the different parts of humani- Although ‘Abdu’l-Bahá wrote The Se- > ty recognize their essential connection cret of Divine Civilization to address > and dependence on one another, as the issue of the development and > well as the responsibility inherent in modernization of nineteenth-century > partaking of that reciprocal relation- Iran, He includes in that treatise a call > ship and the shared identity it confers. for universal peace through collective > However, such recognition is impossi- security; indeed, His discourse on the > ble if human beings regard themselves liberation and development of the na- > as merely creatures of nature—that tion of Iran is itself inseparable from > is, as solely material beings without His critique of international anarchy. > obligation to those outside their own Paradoxically, there is one kind of > narrowly defined group. international oppression that is now > One of the ironic features of moder- universally condemned: colonialism > nity is that it proclaims the inalienable and imperialism. Yet colonialism is > rights of all and yet accepts as natural condemned without questioning the > and moral the injustice and inequality structural reality behind it, namely, > associated with the status of citizen- international anarchy. Some scholars > ship. For today the most important try to evade this theoretical contradic- > determinant of the destiny of indi- tion by defining colonialism, or impe- > viduals—that is, of the rights, oppor- rialism, as a mere effect of capitalism. > tunities, and life chances they will en- However, colonialism and imperialism > joy—is national citizenship. By virtue have always existed. Under capitalism > of being born in a particular country, they took a capitalistic form, but they > multitudes of children are condemned did not come into existence as a con- > to an uncertain future of poverty and sequence of that system. In the writ- > lack of access to resources. The same ings of Marx himself, the slave mode > accident of birth, in a different nation, of production was the essence of the > provides other children with opportu- colonial economic logic of the Roman > nities that are guaranteed by the right Empire. Colonialism is the product of > of citizenship. applying the law of the jungle in the > In the past, various parts of the realm of human relations. > world were relatively similar in terms In modern capitalism, the structure > of their level of development, so citi- of economic relations within the col- > zenship, or membership in a political onizing country (capitalist relations) > From Oppression to Empowerment 33 > > is entirely different from the economic can be traced to the dominance of the > structure that was allowed in colo- law of nature in international rela- > nized territories (slavery and feudal- tions. International anarchy therefore > ism) because not only the principles provides the clearest example of the > of capitalism but also those of nation- application of the logic of the jungle > alism contribute to defining the way applied to the world of humanity. > the colonized alien people are treated. > Furthermore, as realists have correct- ECONOMIC STRUCTURES > ly pointed out, the relation of states to > one another is partly autonomous from The second form of oppression is > the internal economic structures of related to economic structures. In > those units. International relations are the past, both feudal serfdom and > not mere expressions of an economic slavery played a fundamental role in > system; rather, they are significantly economic structures. Both those in- > affected by the anarchic structure of stitutions were based on an explicit > the international system. and literal dehumanization of people. > In His Writings, Bahá’u’lláh fre- Modern societies are faced with the > quently and explicitly condemned two polar opposites of capitalism and > colonialism, linking colonial wars communism. However, both these > with the anarchic logic of nature. Fol- systems in their pure forms are also > lowing the British invasion of Egypt defined by dehumanization and the > in 1882, which began the formal col- application of the law of the jungle > onization of the Middle East by the to human society. Pure capitalism is > British, Bahá’u’lláh denounced British based on the reduction of individu- > colonial aggression. Referring to wars, als to selfish, isolated, profit-seeking, > including the British colonial invasion, and utilitarian entities. From such a > He noted: “The vast majority of wars perspective, humans are defined as > in the world are waged out of mere bundles of infinite desires, for whom > corrupt desires, yet they are falsely at- reason is simply an efficient means for > tributed to religion, honor, and coun- the pursuit of self-interest. Extremes > try. Religion and country bear witness of inequality, unequal opportunities, > to the falsehood of these people. Say: the exploitation of the weak, the > The world is but one country, and all destruction of the environment, the > are created by the same Word. Where- commodification of values, consum- > fore wage ye wars, and whom do ye erism, the cold logic of monetary > regard as your enemy?”4 calculation, and lack of sensitivity to > All the various forms of oppression the plight of others are prominent > associated with international anarchy features of this system. Like the an- > archy of international relations, pure > 4 From a previously untranslated Tab- capitalism is impersonal anarchy at > let; provisional translation. the level of economic relations. > 34 The Journal of Bahá’í Studies 26.1-2 2016 > > Equally dehumanizing is the sys- FORMS OF THE STATE > tem of communism. Although com- > munist ideology uses lofty slogans to The third form of oppression deals > criticize the cruelties of capitalism, with the political characteristics of > in practice communism itself is no the individual units within the overall > less cruel or dehumanizing. All ex- anarchic structure of international > periments in implementing commu- relations—the form of the state and > nism so far have only produced the authority within the society. The form > crudest forms of totalitarianism and taken by the state is determined in > state tyranny. The positive aspects of response to two main questions. The > a capitalist system—namely, the for- first concerns who should rule. Two > mal freedom of individuals, property main answers to this question are the > rights, political democracy, and the polar opposites of democracy and des- > autonomy of civil society from the potism. The second question involves > state—are all obliterated in this sys- the limit of the legitimate interference > tem. Although Marx conceived of the of the state in the life of the people. > communist utopia as a society where The polar answers to this question are > the state would wither away, in reality anarchism and totalitarianism. Both > all communist experiments have wit- questions have significant implications > nessed the predatory expansion of for whether the state fosters justice or > the state as the sole regulator of all oppression. > aspects of life. For most of human history, var- > Like religious fundamentalism, ious forms of despotism prevailed. > communist totalitarianism dictates The despotic state makes a distinction > the details of the individual’s life and between the naturally superior rulers > suppresses human freedom. Contrary and the inferior masses. Rulers were > to the prevalent views of Marxists, defined as the representatives of God > these features of communist societ- on earth, figures whose relation to the > ies are not a result of misapplying masses replicated the relation of God > Marxist ideas. Rather, the very logic to His creatures. Whether theocratic > of forced equalization creates a sit- or secular, such despotism reduces the > uation in which the detailed aspects masses of the people to the level of > of life in society must be regulated animals and natural objects, suppress- > and controlled by the state. In other ing consciousness, participation in > words, both pure capitalism and com- decision-making, individual freedom, > munism exemplify the application of human rights, and self-determination. > a naturalistic logic of materialism However, even democracy—with- > that imposes the law of the jungle at out a framework of spiritual values > the level of human society. and employed in the service of the > divisive struggle for dominance—can > become the vehicle of oppression > From Oppression to Empowerment 35 > > and the “tyranny of the majority.” other words, must protect the freedom > The divisiveness, electioneering, and of individuals to pursue their private > obsession with winning power at the interests. One of the main contradic- > expense of other groups that char- tions of Marxist thought is that the > acterize the existing democracies re- theory actually maintains an extreme > flect a more civilly ritualized, but still negative conception of the state, find- > dysfunctional and ultimately destruc- ing the state to be a product of class > tive, expression of the struggle for inequality, as the state promotes the > existence. interests of the dominant economic > The second question also directly class; yet Marxists in all capitalist so- > relates to issues of oppression and cieties continually call for the expan- > freedom. Regardless of the identity sion of the state and higher levels of > of the rulers, states can be defined interference and regulation of society. > in terms of the limits and extent of > their interference in society. In the CULTURAL IDENTITY > totalitarian state, whether secular or > religious, the state determines all as- While the three types of oppression > pects of the institutions of society discussed thus far are related to social > and regulates the lives of individuals. structures, the next to be considered > Obviously such a type of state also is related to moral orientation, values, > negates the freedom and autonomy of and the identity of individuals. Ma- > individual human beings and degrades terialistic philosophy is blind to this > them to the level of natural objects. form of oppression because it is a nec- > It is partly in reaction to these forms essary consequence of that same ma- > of dehumanization that the anarchic terialistic orientation; in reality, how- > theory of the state defines freedom as ever, it is one of the most important > the elimination of all impediments to root causes of injustice. From a Bahá’í > individual liberty, and thus perceives perspective, materialist assumptions > the state itself as a major obstacle about human nature are the source of > to human rights. For this theory, the prejudice: the presumption of a pure- > solution to the problem of oppression ly material identity for human beings > is the abolition of the state so that leads to viewing them as members of > its interference eliminated altogether. groups defined by material and social > But this theory also reduces society characteristics, and all those who are > to a jungle—although a jungle that is different are thereby perceived to be > imagined to be paradise. the “other.” > Liberal theory recognizes the ne- In the Bahá’í view, human differ- > cessity of the state yet perceives it as a ences must be understood in light of > necessary evil and attempts, therefore, the following ontological framework, > to reduce its interference in the life of set out in the Writings of the Báb. All > individuals to a minimum. The state, in things consist of the two aspects of > 36 The Journal of Bahá’í Studies 26.1-2 2016 > > divinity and servitude, or existence and needs of one set of people become > and essence. They are as mirrors moral imperatives, whereas those of > which consist of two parts: a glass others are ignored or suppressed. The > that has the property of reflection determining logic of social relations > and an image that shows in the glass. becomes the struggle for existence, > Our particularistic essences are what coercion, and the politics of deception > differentiate us from each other. But and conquest. > in those diverse mirrors, one and the In His Tablet to The Hague, > same image of God is reflected. ‘Abdu’l-Bahá draws a direct connection > This second part is our aspect of between the natural law of struggle > “divinity.” The difference in our es- for existence and various forms of > sences creates the illusion of separate- prejudice: > ness and ego identity. Our existence, > or our divine aspect, however, affirms In every period war has been > our unity in that we are all reflections waged in one country or anoth- > of the attributes of God, Who is one. er and that war was due to reli- > Although the Bible affirms this con- gious prejudice, racial prejudice, > cept in the imago dei, “Let us make man political prejudice or patriotic > in our image, after our likeness” (Gen. prejudice. It has therefore been > 1:26), nevertheless throughout histo- ascertained and proved that all > ry, human cultures have defined iden- prejudices are destructive of the > tity by material characteristics that human edifice. As long as these > differentiate people from one another. prejudices persist, the struggle > The Báb reaffirms that our true re- for existence must remain dom- > ality as human beings is our common inant, and bloodthirstiness and > spiritual unity, as mirrors and signs of rapacity continue. Therefore, > God. If we define ourselves in this way, even as was the case in the past, > we see the oneness of God reflected in the world of humanity cannot > the oneness of humanity—a unity that be saved from the darkness of > is diverse in its reflections of the di- nature and cannot attain illumi- > vine attributes. But if we define iden- nation except through the aban- > tity in terms of difference—focusing donment of prejudices and the > on distinctions of race, gender, social acquisition of the morals of the > class, nationality, language, religion, Kingdom. (Selections 313) > and other particularistic aspects—we > can easily perceive others as strangers, In other words, for ‘Abdu’l-Bahá, prej- > enemies, or even as sub-humans. Vio- udice is the same as the dehumaniza- > lence, conflict, and oppression then be- tion of the self and others—or per- > come easy to justify. As Durkheim not- ceiving and treating humans as if they > ed, the limits of morality are defined were animals. > by group boundaries. The interests > From Oppression to Empowerment 37 > > In one way or another, all forms determined by economic status but > of oppression relate to some kind of also (at least partly) by their personal > prejudice and thus to some form of characteristics as members of those > denying the spiritual essence of hu- specific categories. > man beings. However, the word “prej- > udice” is inadequate to fully describe A PARADOXICAL UNDERSTANDING > the meaning of the original Persian OF HUMAN NATURE > term used by ‘Abdu’l-Bahá. The origi- > nal word is ta‘as. s.ub, which refers to an To some extent, Some Answered Ques- > excessive particularistic identification tions is the elaboration of a spiritual > with a group. Such a one-dimensional logic as the alternative to a materialist > social identity becomes the source of and naturalistic orientation. In the fi- > partiality, prejudicial judgment, and nal chapter of the book, which deals > an attitude toward other groups that with the relevance of spiritual orienta- > views them as strangers, enemies, tion to ethical behavior, ‘Abdu’l-Bahá > and, consequently, as threats. Ta‘as. s.ub, proposes a general rule: knowledge of > therefore, easily leads to “social death,” God is love of God. Love of God nec- > or avoidance of other groups and a essarily leads to love of all creatures, > readiness to act toward them in ways including all human beings. This uni- > that would be immoral if directed at versal love leads to good will. Good > those who are regarded as belonging will leads to ethical behavior. In other > to one’s own moral community—for words, spiritual culture is a culture > those who are by definition outside the of the unity and interconnectedness > moral community can be treated like of all things. Love is the supreme law > beasts. of this spiritual consciousness, and it > Ta‘as.s. ub, or particularistic identi- leads to a free, united, and just society. > ty, in reducing human identity and We can immediately distinguish > rationality to the narrow vision and two alternative responses to this uni- > sentiments of a group, denies indi- versal love. The first is the materialist > vidual autonomy, independence of doctrine that rejects God and degrades > mind, objectivity, and independent in- humans to the level of beasts. The sec- > vestigation of truth. In other words, ond is religious fanaticism, which also > it is the process by which one reduces rejects universal love for all human > oneself to the level of a natural ob- beings and, instead, fosters extremes > ject, renouncing one’s spiritual reality. of hatred, prejudice, and violence > Frequently these forms of prejudice against other religions and cultures > interact with each other. For example, and against women. For ‘Abdu’l-Bahá, > the persistence of discrimination on love of God must lead to universal > the basis of religion, ethnicity, or gen- love; when it does not, as in the case > der in a society implies that the class of religious fanaticism, it is really > position of individuals is not only just another form of that naturalistic > 38 The Journal of Bahá’í Studies 26.1-2 2016 > > logic that degrades human society to the structure of society and in social > the level of the jungle. In both cases, institutions. True liberation, therefore, > lack of spiritual orientation leads to is dependent on the realization of a so- > oppression. cial order that affirms both individual > In this context, a spiritual defini- autonomy and the oneness of humani- > tion of the human being requires a ty. The first teaching of Bahá’u’lláh is > paradoxical understanding of human the affirmation of individual freedom > nature. On the one hand, the human and independence from all others, in > soul is a mirror of divine attributes the principle of the independent in- > including divine oneness: thus human vestigation of truth, which requires > beings are defined by individuality, seeing with one’s own eyes and not > uniqueness, autonomy, freedom, and through the eyes of others.5 Yet His > personal responsibility. On the other ultimate teaching is the oneness of > hand, the human being is one with all humanity. These two aspects of hu- > other humans and is expressive of the man reality are interdependent: one > unity, interconnectedness, and solidar- cannot be realized without the other. > ity of all beings. To ignore either of A just society is one that institutional- > these features of spiritual conscious- izes both the autonomy of individuals > ness would reduce the human being and the unity of humanity. > to the level of an object. When the Thus it is logical that unity in di- > individual is reduced to the collectiv- versity is the principle that must regu- > ity, humans are deprived of their hu- late a just global order as well. In this > manity, namely their uniqueness, free- model, nations are both autonomous > dom, self-determination, and personal and united. The anarchy of interna- > autonomy, as well as their capacity for tional relations is replaced by a feder- > independent thinking. Conversely, ated structure characterized by decen- > when individuals are reduced to atom- tralization; people see themselves both > istic selves who are isolated, self-seek- as citizens of the world and as citizens > ing, narcissist, and violent beings who of their own country. Similarly, the > perceive life as a competitive arena for economic order is defined by unity in > maximizing egotistic pleasures and diversity, safeguarding both individual > manufactured commercial needs, soci- autonomy and freedom while main- > ety becomes a jungle inhabited by wild taining opportunity and prosperity for > beasts. all human beings. > Although oppression is rooted in > humanity’s forgetfulness of its spir- 5 ‘Abdu’l-Bahá, when presenting the > itual truth, this does not mean that Bahá’í principles in His talks, frequently > abstract ideas determine social reality. began with independent investigation of > In fact, a distinguishing feature of the truth as the “first teaching of Bahá’u’lláh.” > Bahá’í worldview is that ideas are in- See, for example, Promulgation of Univer- > separable from their crystallization in sal Peace, 180. > From Oppression to Empowerment 39 > > OPPRESSION OF THE HEART law of nature and instinct, we are > oppressing our own hearts. Hence, > So far we have discussed external in reality, all acts of oppression im- > forms of oppression, but the worst ply an act of self-oppression as well. > is oppression of the heart and soul. If we oppress others because we see > Here, the oppressor is truly success- the world as a jungle, we are also de- > ful in tyranny if the victim becomes fining ourselves merely as beasts. For > a participant. As various sociologists example, by acting in a racist manner > and philosophers have noted, the against others, we are indicating that > highest form of domination takes we define our own reality, worth, or > place when the victim internalizes the identity in terms of skin color or oth- > viewpoint of the oppressor and thus er material characteristics. Thus, even > willingly contributes to the victim’s before dehumanizing others, we must > own degradation and corruption. In first dehumanize ourselves. > such situations, we are accomplices to It is in this connection that the > tyranny against our own selves. Bahá’í Writings frequently talk of > The internalization of the culture the “self-oppressor” (z. álim li-nafsih), > of the oppressor manifests itself in or one who commits tyranny against > different ways. In its most elementary oneself. In self-oppression, the oppres- > expression, the victim comes to believe sor and the oppressed become one and > that he or she is indeed inferior to the the same. Based on a Qur’anic phrase,6 > oppressor and accepts the legitimacy the central figures of the Bahá’í Faith > of an unjust system of inequality and have distinguished between three > oppression. In a more subtle form of types of people: self-oppressors, mod- > internal oppression, the oppressed in- erates, and those who precede others > ternalizes the fabricated ideology of in doing good deeds.7 The Báb defines > the oppressor that defines the victim the self-oppressor as one who re- > as immoral, irrational, violent, or pre- volves around his essence and forgets > occupied with immediate gratification. his true reality, namely his aspect of > Hopelessness, another form of dehu- divinity. The moderate is a practical > manization, is a frequent outcome of person who balances the two. Those > such internalization. who precede others in good deeds > There is yet another way in which > the culture of the oppressor is inter- 6 See Qur’án 35:32. > nalized. Here, the victim comes to 7 The Báb discusses this in several of > share the philosophical worldview of His works, including Risálah fi’l-Ghiná > the oppressor, including the oppres- (Iran National Bahá’í Archives [henceforth, > sor’s own self-definition. In this way, INBA] 14:444). ‘Abdu’l-Bahá mentions it, > both parties are engaged in self-op- in a number of places, in regard to His > pression, for if we forget our spiritual brother’s self-oppression. For example, see > reality and act only according to the Ishráq Khávarí, Rahíq-i-Makhtúm > . 1:295. > 40 The Journal of Bahá’í Studies 26.1-2 2016 > > revolve around their true spiritual re- not pose a major threat to the survival > ality, which is their aspect of divinity. of the human race or the planet. At > Overcoming oppression is not possible the present stage of human history, > without addressing both external and however, we have become capable of > internal forms of oppression. instantly exterminating millions of > We have seen that oppression, people, destroying the natural envi- > whatever its form, is ultimately rooted ronment, and in the process eliminat- > in the materialist denial of the spiri- ing ourselves as well. Yet, materialist > tual reality of human beings, who are philosophies have only extended the > defined instead as creatures of nature. implications of their main premise, de- > This principle reflects itself in the fining human beings as nothing more > most important structural contradic- than sophisticated animals and thus > tion of our contemporary civilization. maintaining various forms of particu- > In nature itself, the struggle for exis- laristic identities that breed prejudice, > tence is not a destructive or harmful ignorance, and conflict. Materialist > principle. Animals are ruled by in- doctrines, however well intentioned > stinct, but their instincts have limits: they may be, are an intrinsic part of > they kill for food but they do not set this destructive contradiction. > out to exterminate other species. They > live in patterns of interdependence BAHÁ’U’LLÁH’S RESPONSE TO OPPRESSION: > with other creatures, and nature oper- THE THREE DECLARATIONS > ates as an interconnected and integrat- > ed whole. Therefore, when animals act Bahá’u’lláh’s own life and words were > according to the law of the jungle, the centered on rejecting various forms of > result is overall ecological balance and oppression. Years before His Ridván. > flourishing of life on the planet. The declaration, He condemned slavery by > principle of struggle for existence be- affirming that all people are servants > comes a problem only when it is ap- of God and therefore no human be- > plied to the realm of human society, ing can own another. He denounced > for humans are not merely natural en- both the spiritual despotism of the > tities. Because they are spiritual beings clerics and the political despotism > who possess reason and free will, they of monarchs. He condemned British > are not constrained by instinctive lim- > colonialism and rejected the anti-Se- > its but are able to discover the laws of > mitic policies of European states. He > nature and, through science and tech- > abolished jihad and rejected all types > nology, overcome them. > of prejudice, fanaticism, and violence. > However, until the nineteenth > His repeated exhortations to spiritual- > century, scientific and technological > ize every aspect of life are essentially > advancement was relatively modest. > Even when humans acted on the basis a call to extirpate the root cause of > of the law of the jungle, they could oppression. > From Oppression to Empowerment 41 > > In order to understand more fully spiritual culture of hope in order to > the Bahá’í attitude toward oppres- render justice and love victorious over > sion, it is instructive to examine how tyranny and hatred. In other words, > Bahá’u’lláh Himself responded when the declarations of Bahá’u’lláh repre- > He personally faced injustice and sent a dialectic of crisis and victory: > tyranny. To examine this question they are all systematic responses to op- > we shall concentrate on the most im- pression and victimization through the > portant defining moments of His affirmation of the power of the spirit. > Revelation, namely His declarations. In Hindu and Buddhist scriptures, > The Bahá’í Faith was born through the lotus is the symbol of the heart, > Bahá’u’lláh’s concealed revelation in spirit, and enlightenment. Among its > late 1852 in the Síyáh-Chál dungeon various meanings, the lotus represents > of Tehran. This event was followed the dialectic of light and darkness: > eleven years later by His manifest out of the impure mud of ignorance, > declaration in the Garden of Rid. ván, tyranny, and darkness, the pure and > near Baghdad, on the eve of His exile exquisite flower of knowledge, justice, > to Constantinople (Istanbul). His uni- and enlightenment emerges. It rep- > versal declaration took place in 1868 resents the triumph of love over preju- > when He was banished to ‘Akká. These dice and hatred, the transformation of > three declarations are characterized captivity to nature into emancipation > by progressive levels of disclosure of through the spirit. In circumstances of > His mission and station. But why did oppression and tyranny, chained in the > Bahá’u’lláh choose these occasions to darkness of the subterranean prison, > unveil His mission, and why did He Bahá’u’lláh refuses to accept the role > choose the particular themes? These of victim, to remain silent and surren- > two questions are in fact integrally re- der to tyranny. Instead, He transforms > lated to each other. the darkness of ignorance and oppres- > A consistent logic underlies the sion into the light of wisdom and love. > three declarations and their timing. This fact is central in Bahá’u’lláh’s > Bahá’u’lláh Himself has frequently life and Revelation, and for that reason > and clearly explained His main rea- in at least twenty tablets He discusses > son for choosing these specific times it explicitly. The following are a few > as the occasion for His proclamations. examples: > In general, when oppression reach- > es its maximum point, and it appears Prison is the revealer of the > that the tyrants have succeeded in de- Cause of God. By reason of that > feating the Cause of God, Bahá’u’lláh which the hands of the people of > turns this apparent defeat into victo- mischief have wrought, We have, > ry by infusing a new spiritual energy through Our word, sounded the > into the world, enkindling the divine trumpet.8 > light of justice and proclaiming a new > 8 INBA 26:278, provisional translation. > 42 The Journal of Bahá’í Studies 26.1-2 2016 > > Say! Verily this Bird hath winged message of those three revelations. > His flight from the branches Obviously, Bahá’u’lláh’s declarations > of Iraq and hath sought other unveil His fundamental teachings and > branches. This departure is for worldview. But if these declarations > the sake of the exaltation of the are also a response to oppression, then > Cause, and is by reason of a hid- they should also explain the cause of > den wisdom. . . . By God! Verily oppression, the nature of liberation, > those who rejoice in the departure and the method of resisting tyranny. > of this Bird are in manifest error.9 That is precisely what we find. > > Know that verily We did not wish THE CONCEALED DECLARATION > to reveal Our face to anyone. . > . . However, inasmuch as those The inception of Bahá’u’lláh’s Revela- > who associate partners with God tion took place at the lowest point in > imprisoned Us in this Remote the fortunes of the Bábí community, as > Prison, We have lifted the veils it was facing the threat of extermina- > of concealment, and revealed Our tion after the attempt, by a few Bábís, > face like unto a shining and exalt- on the life of the shah in revenge for > ed sun.10 the martyrdom of the Báb. Bahá’u’lláh > was imprisoned in the vile subterra- > Verily tribulations have not pre- nean dungeon in Tehran known as > vented Bahá from extolling the the Síyáh-Chál. As He later recounted, > Source of all things. . . . Upon Our “One night, in a dream, these exalted > arrival in this prison we trans- words were heard on every side: “Ver- > mitted to the kings the messages ily, We shall render Thee victorious > of the Lord, the Sovereign, the by Thyself and by Thy Pen” (Epistle > Mighty and the Beauteous, that 21). Bahá’u’lláh’s account of the ex- > they might be made aware that perience implies several fundamental > He doeth whatsoever He willeth, features of His message. The first is > and that the inhabitants of the the abolition of the law of the sword, > heavens and the earth cannot pre- namely, jihad. The Cause of God is to > vail against Him. (Áthár-i-Qalam- be rendered victorious not through vi- > i-A‘lá 1:125)11 olence but through the power of love, > as well as through the transforming > The reason for the timing of and enlightening power of speech and > Bahá’u’lláh’s declarations can help discourse (the pen). Coercion is there- > us understand the content and the fore rejected. Bahá’u’lláh consistently > distinguishes between the kingdom of > 9 INBA 71:17; provisional translation. the heart and the kingdom of earth. > 10 INBA 36:72; provisional translation. In the kingdom of the heart coercive > 11 Provisional translation. methods are impermissible. Religion > From Oppression to Empowerment 43 > > belongs to the realm of the heart. It is truth of the prophets of God.12 In this > not a question of biology, tribal iden- age, it is no longer supernatural events > tity, or race. Freedom of conscience that are the proof of divine revela- > is the essential attribute of a free and tion—not because the Manifestation > spiritual dominion. of God cannot do miracles, but rather, > A further implication of this mes- because now it is the liberating Word > sage is expressed in His description of itself that is the sign of the presence > the truth of His Revelation as a female of the Holy Spirit. By emphasizing the > entity: Word as the proof, we enter the realm > of spirit, beyond the realm of physical > While engulfed in tribulations nature. We can see that the very first > I heard a most wondrous, a most declaration is a call to transcend the > sweet voice, calling above My logic of violence and the struggle for > head. Turning My face, I beheld a existence as well as a call to recognize > Maiden—the embodiment of the the power of the spirit in the Word > remembrance of the name of My itself rather than in phenomena per- > Lord—suspended in the air before taining to physical nature. > Me. . . . Betwixt earth and heaven > she was raising a call which cap- THE RID. VÁN DECLARATION > tivated the hearts and minds of > men. She was imparting to both As a response to the action of the > My inward and outer being tid- Iranian and Ottoman states in exiling > ings which rejoiced My soul, and Bahá’u’lláh from Baghdad, Bahá’u’lláh > the souls of God’s honoured ser- decided to divulge His inner secret > vants. (Súriy-i-Haykal ¶6) as He was about to depart from that > city. He announced to the Bábís pres- > Sociologically, the culture of patriar- ent in the Garden of Rid. ván that > chy is not only a culture of violence through Him a new and qualitatively > against half of the population of unique stage of spiritual development > the world; it also perpetuates violent of humanity had begun. Bahá’u’lláh > forms of character and attitude that Himself later recounted the three an- > lead to other kinds of oppression. The nouncements He made on the first day > oneness of the human race and uni- of Ridván: > . > versal peace are already inseparable > from the equality and unity of men On the first day of His arrival in > and women. the garden designated the Ridván, > . > Yet another implication of the the Ancient Beauty established > statement quoted above is the rejec- Himself upon the Most Great > tion of miracles as the proof of the > 12 See also Saiedi, “Concealment and > Revelation.” > 44 The Journal of Bahá’í Studies 26.1-2 2016 > > Throne. Thereupon, the Tongue of all people. Referring to these pro- > of Glory uttered three blessed nouncements, Bahá’u’lláh affirms in > verses. First, that in this the Kitáb-i-Aqdas that “all created > Revelation the use of the sword things were immersed in the sea of > is prohibited. Second, that whoso purification when, on that first day of > layeth a claim ere the expiration Ridván, > . We shed upon the whole of > of a thousand years is assuredly creation the splendours of Our most > in grievous error. . . . And third, excellent Names and Our most exalt- > that the one true God, exalted be ed Attributes” (¶75). Since from this > His Glory, at that very moment moment all beings are sacred, when > shed the splendours of all His one looks upon one’s fellow human be- > Names upon the whole creation.13 ings, nothing should be seen in them > except the attributes of God. Thus no > The message of the second dec- one is impure and untouchable; no one > laration is a more elaborate version can be denied the dignity inherent in > of the first. It begins by announcing their human nature; no one can any > the abolition of the law of the sword, longer be defined as less than human > which is a rejection of the culture of and consequently treated as a beast. > violence and an affirmation of the This is the day of the realization of > sanctity of conscience. The second human potentialities, and all must be > statement reflects the principle of viewed in terms of their truth, namely > historical consciousness. Not only are that each is a sacred reality endowed > the various aspects of human and so- with spirit. > cial existence changing, dynamic, and > progressive, but so is divine revelation THE UNIVERSAL DECLARATION > itself. However, even more than mere- > ly establishing the minimum period of In 1868 the Ottoman sultan and > time for the duration of Bahá’u’lláh’s the shah of Iran moved to banish > Dispensation, this statement safe- Bahá’u’lláh further to a remote lo- > guards the unity of the religion, en- cation where, they hoped, He would > suring its freedom from the conflict not survive the hardships of exile. He > generated by divisive authority claims. was ordered imprisoned in the mili- > The third statement provides the phil- tary fort in the city of ‘Akká. Instead, > osophical foundation for a culture of however, once again crisis was turned > unity. On this Day, Bahá’u’lláh says, into victory. He chose that moment to > God has revealed Himself to all be- proclaim His cause explicitly and uni- > ings, enshrining the signs of all His versally to the religious and temporal > names and attributes in the hearts rulers of the world. It is the Prisoner > Who addresses the kings with au- > 13 In Mázandarání 4:22; provisional thority and majesty and announces > translation. the advent of the Lord, the universal > From Oppression to Empowerment 45 > > revelation of God, and the inception of God, a temple that announces the > of the Day of God. The message of coming of the Day of God, the day of > the universal declaration rejects the peace, and the universal attainment of > culture of tyranny and oppression and the presence of God. > summons the world to embrace a new The Súriy-i-Haykal begins with > culture of justice and unity. a discussion of “temple” as the body > As we saw earlier, all oppression of the human being. This new body > stems from the application of the law is a sacred body which is the throne > of nature and the logic of the jungle of God, the realization of spiritual > to the realm of human relations. We values. In other words, the true tem- > also saw that such an objectification of ple is the reality of the Manifestation > humans takes four main forms, mani- of God—Bahá’u’lláh Himself. Human > fested in international anarchy, polit- bodies are a reflection of that Holy > ical tyranny, economic injustice, and Spirit. Thus He speaks of the eyes, > a culture of prejudice. The message ears, mouth, hands, feet, breast, and > of the universal declaration rejects the heart of this human body. For > all these forms of oppression. The example, addressing the eyes of this > main vehicle of that declaration is the new spiritual race of humans, He says > Súriy-i-Haykal, or Súrih of the Tem- that they should “[l]ook not upon the > ple, which also includes Bahá’u’lláh’s heavens and that which they contain, > messages to the individual rulers. nor upon the earth and them that > The word haykal means both “tem- dwell thereon, for We have created > ple” and “human body.” Bahá’u’lláh you to behold Our own Beauty” (¶19). > uses the semantic ambiguity to create Likewise, addressing the inmost heart > both a new individual culture and a of the temple, He says, “We have > new international structure, while em- made thee the dawning-place of Our > phasizing that both culture and social knowledge and the dayspring of Our > institutions need to be defined through wisdom unto all who are in heaven > the spiritualization of consciousness. and on earth” (¶67). All aspects of the > His message constitutes a divine tem- body, therefore, are transformed in ac- > ple, the temple of God. However, the cordance with the principle of spiritu- > seat of the new temple is the heart and alization and detachment. In this way, > mind of human beings. He discusses a spiritual universalistic identity will > His vision of a new type of human replace the materialistic identity that > being and a new type of political, eco- is based in prejudice. > nomic, and global institutions which But then the word “body” or “tem- > are necessary to uproot violence and ple” takes on an entirely new signifi- > oppression from the world. Referring cance as well. Addressing all humanity > to this new vision, He concludes the and its leaders, Bahá’u’lláh says that > Súriy-i-Haykal by affirming that He the world has entered a new stage > has thus constructed the true temple in its development when not only > 46 The Journal of Bahá’í Studies 26.1-2 2016 > > individual societies and nations but hast done well, for thereby the > humanity as a whole has assumed an foundations of the edifice of > organic character, like a human body. thine affairs will be strength- > More than once, the Súriy-i-Haykal ened, and the hearts of all that > invites the leaders of the world to are beneath thy shadow, whether > change their policies and attitudes in high or low, will be tranquillized. > accordance with this new reality. The It behoveth them, however, to be > direct implication of this principle is a trustworthy among His servants, > call to end international anarchy and and to regard themselves as the > to move toward collective security and representatives of all that dwell > universal peace. Bahá’u’lláh writes: “O on earth. (¶173) > ye the elected representatives of the > people in every land! Take ye counsel Addressing the form of oppression > together, and let your concern be only related to economic justice, in a mov- > for that which profiteth mankind and ing passage, Bahá’u’lláh states: > bettereth the condition thereof, if ye > be of them that scan heedfully. Regard O kings of the earth! We see > the world as the human body which, you increasing every year your > though at its creation whole and per- expenditures, and laying the > fect, hath been afflicted, through var- burden thereof on your subjects. > ious causes, with grave disorders and This, verily, is wholly and grossly > maladies” (¶174); and “O rulers of the unjust. Fear the sighs and tears > earth! Be reconciled among yourselves, of this Wronged One, and lay > that ye may need no more armaments not excessive burdens on your > save in a measure to safeguard your peoples. Do not rob them to rear > territories and dominions. Beware palaces for yourselves; nay rath- > lest ye disregard the counsel of the er choose for them that which ye > All-Knowing, the Faithful” (¶181). choose for yourselves. Thus We > In addition to addressing the tyr- unfold to your eyes that which > anny that is international anarchy, the profiteth you, if ye but perceive. > Súriy-i-Haykal calls for the democ- Your people are your treasures. > ratization of state authority as well. Beware lest your rule violate the > Addressing Queen Victoria, after ap- commandments of God, and ye > provingly noting that she has “forbid- deliver your wards to the hands > den the trading of slaves,” Bahá’u’lláh of the robber. By them ye rule, > tells her: by their means ye subsist, by > their aid ye conquer. Yet, how > We have also heard that thou hast disdainfully ye look upon them! > entrusted the reins of counsel How strange, how very strange! > into the hands of the representa- (¶179) > tives of the people. Thou, indeed, > From Oppression to Empowerment 47 > > OVERCOMING OPPRESSION characteristics and group affiliations > AND ACHIEVING EMPOWERMENT but by possessing a soul that reflects > divine attributes. From this spiritual > The foregoing discussions of the consciousness comes the recognition > root cause of oppression and of that all human beings share in that > Bahá’u’lláh’s own response to tyranny same nature, and thus an understand- > suggest some implications for defining ing of the real meaning and the moral > a Bahá’í approach to overcoming op- implications of the oneness of human- > pression. By now it should be evident kind—that no one can be excluded > that all of the teachings and princi- from the moral community, or defined > ples of the Bahá’í Faith, including the and treated as less than human; no > equality of men and women, a spiri- material characteristics can place one > tual solution to economic problems, outside the sphere of those to whom > the abolition of a clerical class, con- we owe moral duties. > sultative and democratic principles of The most important implication > governance, and the like, are intrinsic of this principle, and the necessary > parts of such an approach. To fully de- outcome of such a transformation of > scribe the Bahá’í approach to overcom- consciousness, is a universalistic ori- > ing oppression is to describe the Bahá’í entation. In the Bahá’í Writings it is > Faith itself. Thus, just a few overarch- explained that whatever is universal is > ing aspects of such an approach will divine, and whatever is particularistic > be mentioned here in conclusion. is non-divine (‘Abdu’l-Bahá, Majmú‘iy- > A Bahá’í response to oppression i-Khi t.ábat 2:7). For humans to act in > would be determined by the under- accordance with their spiritual truth, > standing that oppression is shaped they must feel, think, talk, and act > by both individual behavior and in- in ways that are mindful of this fact > stitutional structures; therefore, an and reflect such an orientation. In fact > adequate approach to overcoming op- this is Bahá’u’lláh’s definition of the > pression requires transforming both human being as one “who, today, ded- > individuals and social structures. As icateth himself to the service of the > the root cause of these individual and entire human race” (Gleanings 249). > structural forms of oppression is lo- The supreme form of Bahá’í activism > cated in the materialist reduction of thus is a systematic endeavor to bring > human beings to the level of nature spiritual consciousness to the world. > and the conceptualization of human The practical manifestation of this > reality as a jungle, the solution is the approach can be seen in the communi- > spiritualization of human conscious- ty-building activities that Bahá’ís are > ness. The first step in that process engaged in throughout the world, as > is recognition of the nature of the they work to create a “a new kind of > human being as essentially spiritu- collective life . . . which gives practi- > al—defined not by material and social cal expression to all that is heavenly > 48 The Journal of Bahá’í Studies 26.1-2 2016 > > in human beings,” one characterized position but an instinctive reaction and, > by systematic, conscious reflection on as such, part of the same logic of the > the nature and implications of such a jungle. True moral achievement be- > spiritual consciousness, as well as “a longs to those who are subjected to > culture of mutual support, founded on dehumanization yet refuse to accept > fellowship and humble service.”14 that status or to act like animals. In > Obviously another feature of the other words, the way to oppose op- > Bahá’í response to injustice is nonvi- pression is not to become the mirror > olence. The commitment of Bahá’ís image of the oppressor, and to become > to justice is sometimes misunderstood as dehumanizing and cruel as the ty- > because they refuse to engage in move- rant, but rather to efface the culture of > ments that employ violent tactics. But dehumanization from the heart. Such a > the nonviolent character of the Bahá’í response can be seen in the attitude of > community’s response to oppression is the Bahá’ís of Iran, who, although suf- > the logical consequence of its under- fering unrelenting brutal oppression > standing of oppression. Since oppres- including the denial of their human > sion in all its forms is ultimately the rights and their dignity, confiscation > result of the degradation of humans of their property, imprisonment, mur- > to the level of animals, oppression der, and continuing efforts to eradicate > can only be eradicated through a cat- their Faith and culture, have refused > egorical rejection of the logic of the to adopt the culture of victimhood or > jungle. When one engages in violence, to respond to their oppressors with > one participates in that same logic and hatred, but have met opposition with > engages in that same dehumanization, “constructive resilience.”15 > which is itself the very cause of op- Bahá’u’lláh often expressed His sat- > pression. For the same reason, Bahá’ís isfaction when the Bahá’í community’s > do not participate in political or social response to persecution was to contin- > movements that are particularistic or ue to act like human beings in the face > partisan, and therefore divisive, but of oppression. In contrast to the dis- > they do support those that are compat- torted definition of honor in various > ible with the universalistic principle. tribal forms of consciousness where > In fact, the true test of commitment “evil” is the murder of a member of > to overcoming oppression is one’s be- one’s own group by an outsider, and > havior when subjected to cruelty, vio- “virtue” is the murder of the members > lence, and injustice oneself. Although of the other group, Bahá’u’lláh not > responding with hatred and violence only eliminated the difference between > when one is oppressed may be part- > ly understandable, it is not a moral 15 Universal House of Justice, 9 Sep- > tember 2007, to the Bahá’í students de- > 14 The Universal House of Justice to prived of access to higher education in > the Bahá’ís of the World, Ridván > . 2016. Iran. > From Oppression to Empowerment 49 > > insider and outsider, but He also af- you never to forfeit this most ex- > firmed that it is better for a Bahá’í to alted station, never to overstep > be killed than to kill. For example, He the bounds of humaneness, and to > writes: leave the character and manners > of the beasts and brutes to their > This is the exalted station of like. Hear and say not, give and > those who were killed and refused wish not to usurp. . . . Through > to kill. They are accounted in the your pure deeds and saintly char- > sight of God as the loftiest of all acter the lights of justice, which > creatures. . . . O My friends! Were are veiled and hidden by the op- > your blood to be shed on the face pression of the tyrants, will most > of the earth, it would be far more assuredly shine resplendent in the > beloved in My sight than were ye name of God.17 > to shed the blood of anyone. . . . > We have removed the law to wage In the writings of Bahá’u’lláh, > holy war in Our Tablets on the the word “empowerment” when op- > day in which the Ancient Beauty posed to “oppression” implies that > was established upon the Throne empowerment is itself the method > of glory and majesty. . . . Quicken for eradicating oppression. This em- > ye the souls through the reviving powerment flows from the realization > breath of your Merciful Lord. and actualization of the inner power > This is what is worthy of those of the spirit; it cannot be attained by > who are favored by God.16 the sword or any form of coercion but > only through spiritual awakening and > Praise be to God that ye did not consciousness. Bahá’u’lláh says: > commit oppression whilst ye were > oppressed, that ye wished not to O thou servant! Be endowed with > injure anyone though ye were My attributes, for verily We have > afflicted with grievous injury, removed the law of bloodshed and > that with the utmost compassion discord, and revealed the Cause > ye beseeched God’s mercy for with power and might, through > all people though ye witnessed Our character, and without any- > the onslaught of cruelty, that ye one turning to strife. For verily > yearned for freedom though ye power lieth in My will, and not in > were imprisoned. All the trees of war and discord.18 > Paradise exclaim: How great the > blessedness that awaiteth you. . . . I swear by God, were outward > This Wronged One counselleth power, which hath never been, > > 16 From a previously untranslated 17 INBA 8:343; provisional translation. > Tablet; provisional translation. 18 INBA 23:44; provisional translation. > 50 The Journal of Bahá’í Studies 25.3 2015 > > and shall never be, of estimation spiritual question, both the powerful > in the sight of God, to be real- and the powerless groups can con- > ized utterly and completely, and tribute to oppression if their patterns > a swordsman to stand before Us of thought, sentiment, and action are > ready to take Our life, We assur- based on the logic of dehumanization > edly would not interfere with him of the self and others. Therefore, an > and would leave him free.19 adequate battle against oppression > requires both fighting against the > Thus the Bahá’í approach to over- tyranny committed by the oppressors > coming oppression is not motivated and fostering a culture of spiritual > by anger or hatred against the op- empowerment within the oppressed > pressors but by universal love for all community. > people and belief in the dignity and In fact, that was precisely > sacredness of the entire human race. Bahá’u’lláh’s response when, follow- > From this perspective, one opposes ing the attempt on the life of the > injustice not to degrade the oppressor shah, the state mobilized to murder > but rather to help restore the human all the Bábís and eradicate the Bábí > dignity and rights of the oppressed as Faith. There were two paths in front > well as to help the oppressor overcome of the Bábí community: the first was > self-alienation, self-dehumanization, one of hatred against the Qajar state, > and self-oppression. Such an approach calling for holy war and inciting vi- > requires rejecting not only physical olence against the tyrants. This path > violence but also violence of language was followed by the nominal leader > and sentiments. of the Bábí community, Yahyá Azal, > A further feature of this approach even though he personally followed a > is to maintain vigilance against not policy of concealment and passivity. > only external but also internal op- In contrast, Bahá’u’lláh systematical- > pression. When oppression is defined ly and forcefully denounced the cru- > in purely materialist ways, it is usually elty and oppression of both the state > understood to be a one-dimension- officials and the clergy, yet at the > al and external phenomenon. In this same time He addressed the internal > view, the victim is by definition unable cultural and moral state of the Bábí > to engage in self-oppression, nor is community, who, because of their > discourse based on that premise con- subjection to extremes of oppression, > sidered legitimate: frequently, talk of had allowed themselves to think and > the need for internal reform of the op- act like beasts. Discussing His first > pressed group is denounced as blam- declaration, He explains that while in > ing the victim. In the Bahá’í approach, prison He was constantly pondering > however, as oppression is ultimately a the causes of the internal degrada- > tion of the Bábí community: > 19 INBA 7:36; provisional translation. > From Oppression to Empowerment 51 > > Day and night, while confined heart and My pen to lament. They > in that dungeon, We meditated that spread disorder in the land, > upon the deeds, the condition, and lay hands on the property of > and the conduct of the Bábís, others, and enter a house without > wondering what could have led leave of its owner, We, verily, are > a people so high-minded, so no- clear of them. (23) > ble, and of such intelligence, to > perpetrate such an audacious and Recall that for Bahá’u’lláh oppres- > outrageous act against the person sion of the heart and soul is worse > of His Majesty. This Wronged than oppression of the body. Being > One, thereupon, decided to arise, deprived of material resources be- > after His release from prison, and longs to oppression of the body. What > undertake, with the utmost vigor, was crucial for Him was that His > the task of regenerating this peo- community should not be oppressed > ple. (Epistle 21) in heart and spirit as well. If the op- > pressed forget their spiritual dignity, > Bahá’u’lláh continued this same ap- internalize their persecutors’ logic of > proach in all His later Writings. His dehumanization, and allow themselves > stand against external oppression was to succumb to degrading hatred and > always accompanied by admonishing particularistic consciousness, they will > His own community not to overstep become oppressed in both body and > the bounds of human dignity, not to heart. He writes: > engage in hatred and violence, and > to adhere instead to detachment, Be not afraid of death in the path > truthfulness, sincerity, kindliness, and of God, nor affrighted by the > goodly deeds. In fact, for Bahá’u’lláh manifestations of iniquity and > the worst oppression against Him rebellion. I swear by the Most > Great Light, no inhabitant of > came not from the tyrants but from > earth can exercise power over the > the immoral acts committed by those > confident believers of God, ex- > who claimed to be His followers. As cept that it be over their outward > He writes in the Epistle to the Son of bodies, while they are powerless > the Wolf: to establish ascendancy over the > realms of spirit. Were those who > My imprisonment doeth Me no associate partners with God to > harm, neither the tribulations I reflect awhile, they would never > suffer, nor the things that have assault the divine beings, for the > befallen Me at the hands of My purpose, of those who oppose the > oppressors. That which harmeth Faith, of the deeds they commit > Me is the conduct of those who, is to humiliate those symbols of > though they bear My name, yet certitude.20 > commit that which maketh My 20 INBA 57:65; provisional translation. > 52 The Journal of Bahá’í Studies 25.3 2015 > > True liberation and empowerment, lovers of the Most Holy Abhá > therefore, is realized when the op- Beauty of God. Blessed is the one > pressed refuse to permit the oppressor who achieves it and attains unto > to succeed in controlling their heart that which has always been the de- > and spirit. sire of the devoted ones through- > As was seen in Bahá’u’lláh’s re- out centuries and ages. Therefore, > sponse to oppression in His three dec- the oppression of the tyrants is a > larations, being subjected to tyranny bounty from God to His favored > and injustice was not the occasion for servants. For it is by reason of > despair and surrender to dehuman- such cruelty that their station is > ization but rather for turning crisis exalted, they are enabled to draw > into the crucible from which victory nigh unto His sanctified and lumi- > emerges. Thus, the Bahá’í approach to nous Threshold, and the tongues > oppression is characterized by hope. of the righteous greet those who > Such a view of the relationship of have attained it, gained admit- > oppression and empowerment is only tance, entered the paradise of His > understandable within the context of good pleasure, and been counted > a spiritual worldview because, in the as among the sincere servants.21 > end, that relationship is a mystical par- > adox. Even as the delicate and pure lo- > tus rises out of the crude and impure > mud, so too the human spirit, when > it refuses to surrender to the instinc- > tual forces of nature, rises out of its > encounter with oppression liberated > and transcendent. But the emergence > of the lotus is impossible without the > mud: > > It is by reason of the cruelty of > the enemies that the fire of divine > love is enkindled within the hearts > and souls, and it is the oppression > of the adversaries that hastens > the souls unto the Faith of God. > It is by reason of the cruelty of > the enemies that the lofty station > of the friends is revealed amongst > the people, and it is the oppres- 21 From a previously untranslated let- > sion of the adversaries that makes ter written on behalf of Shoghi Effendi; > manifest the exalted rank of the provisional translation. > From Oppression to Empowerment 53 > > WORKS CITED > > ‘Abdu’l-Bahá. Majmú‘iy-i-Khi t.ábat-i-H . ad. rat-i-‘Abdu’l-Bahá. Hofheim: Bahá’í- > Verlag, 1984. Print. > ———. Paris Talks: Addresses Given by ‘Abdu’l-Bahá in 1911. Wilmette, IL: Bahá’í > Publishing, 2006. Print. > ———. 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