# Global Prosperity for Humankind: The Baha'i Model

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Noojan Kazemi, Global Prosperity for Humankind: The Baha'i Model, bahai-library.com.
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> 
> Global Prosperity for Humankind:
> 
> The Bahá'í Model
> 
> Noojan Kazemi
> published in 75 Years of the Bahá'í Faith in Australasia
> 
> Rosebery: Association for Bahá'í Studies Australia, 1996
> 
> Global Prosperity is a multifaceted theme which has an association with
> every aspect of human existence. As a theme, global prosperity suggests social justice on
> an international scale including elements such as welfare and personal well-being.
> Furthermore, in the words of the economist Gregory Dahl, global prosperity is inextricably
> linked to world order which he defines as 'the organisation of laws and institutions of
> the world to promote global prosperity.' Therefore global prosperity is tied to the
> contemporary socio-economic structure and system that is prevailing in the current world
> climate.
> 
> Post-cold war, our global systems are changing so rapidly, predictions
> about what elements will ensure global prosperity are difficult. Neither are we sure
> anymore of the fundamental socio-economic system - capitalism or socialism, to name the
> main - that our contemporary system will use to bring us that prosperity. Overall, a
> feeling of uncertainty is created about our current system's ability to deliver prosperity
> on a global scale. The ensuing confusion that has occurred, however, has given us the
> distinct opportunity of seeing the increasing emphasis an importance attached to newer
> global systems of achieving prosperity such as that of the Bahá'í faith. The Bahá'í
> faith provides an interesting and balanced strategy for social justice as its teachings
> emphasise a spiritual basis behind human needs and solutions. This spiritual basis is the
> key point of the Bahá'í model.
> 
> In this paper, I would like to make a comparison between two systems -
> one of a contemporary socio-economic model looking for prosperity and stability and that
> of a new yet firmly established religious structure, claiming that the 'bedrock of any
> strategy towards global prosperity, must be the consciousness of the oneness of mankind.'
> (Bahá'í Office of Public Information, 1995). Due to the broad range of themes within
> prosperity, this paper will focus on three areas of comparison in the areas of economic,
> social and peace and conflict resolution themes.
> 
> The vast majority of socio-economic systems in the world are a mixture
> of two systems whose remnants remain with us in one way or another - that is, either
> capitalism or socialism.
> 
> Let us briefly look at how prosperity is achieved in each of these dual
> ideologies. Australian and other Western systems which have relied on the capitalist
> method, have drawn strength on the principle that people need freedom to develop their
> natural capacities, the ability to follow their initiative and creativity as well as being
> allowed the liberty to work hard so as to yield the fruit of their endeavours.
> 
> As an aside, according to Bahá'u'lláh, the prophet founder of the
> Bahá'í Faith, not only is this freedom an integral part of human nature, but also a
> necessary thing.
> 
> The problem with capitalism, as stated by Holly Hanson (1991), is that
> it promotes greed and in the past has caused tremendous suffering, largely because it
> focuses on the individual and ignores humanity. For example, in an economy most resembling
> prosperity (and whose economic backbone has been the free market and competition), the
> United States, around 8 percent or 19 million of its people are chronically unemployed, 33
> million are malnourished and the infant mortality rate in its inner-city slums is higher
> than that of most developing countries.
> 
> Socialist ideology recognises the interdependence between members of
> society and stresses that the individual can work for the common good of the community
> through personal sacrifice. Again prosperity is sought for, often through a partisan
> approach which is restrictive and over watchful. However, like capitalism, the socialist
> model cannot get people motivated enough to sustain change and the populace returns to
> thinking about themselves.
> 
> Is it possible to put the beneficial parts of both systems together?
> According to Andrew Theophanous, a politician and author in Social Justice (Understanding
> Social Justice, 1993), the resultant equation is a contemporary welfare state, much like
> Australia where the successful are motivated to cheat on their taxes, the poor are
> motivated to remain unemployed and the entrepreneurs move to Spain. So what model does
> claim to motivate people towards change? More importantly, what model is there that can
> sustain enough commitment from its devotees as to be able to implement its social,
> economic and other policies designed to achieve global prosperity? This is a good
> introduction for the Bahá'í faith - a new religious socio-global system.
> 
> The Bahá'í Faith is an interesting model to study, as it perceives
> reality as far more than just restricted to the material. Fundamental to its basis is the
> belief in spiritual reality as the motivating force for attaining prosperity. In other
> words, it tackles social and economic needs with another dimension considering the
> spiritual demands of man and allows principles arising from this spiritual wholeness of
> man to answer the question material resources and the distribution of those resources.
> 
> Prosperity, especially global prosperity must include an analysis of
> the spiritual well-being of man using predictors such as achievement of unity among
> different ethnic groups or the attainment of equality among the sexes. In this way,
> prosperity takes a wider and more comprehensive role.
> 
> For any useful comparison for factors in achieving prosperity, we must
> restrict ourselves. Here, we will look at the areas of economic, social and peace and
> conflict resolution themes.
> 
> 1) Economics - The Bahá'í faith does not claim to bring a
> completely new system of economics to the world. However, it serves to continue the
> beneficial and healthy effect that uncorrupted spirituality brings to a global economic
> system, as had been the case in the early stages of past religious dispensations. Rather
> the aim of the Bahá'í Faith, according to Shoghi Effendi (Lights of Guidance), is to bring
> a fundamental change in man's nature, so as to enable him to adjust the economic
> relationships of society. Such a fundamental change brings with it the adoption of new and
> responsible economic practices, such as profit sharing. It also necessarily brings an
> overall foresight by large international economic institutions, such as multinational
> companies about the global impact of their produce, rather than the current emphasis on
> short term and temporary goals based purely on a monetary profit basis. According to the
> governing body of the Bahá'í faith today, the Universal House of Justice, such new
> economic relationships would tackle first the inordinate disparity between rich and poor -
> a great source of acute suffering and a source of great instability to the world.
> Secondly, it would put into place institutions with safeguards to avoid the crisis of
> poverty and destitution globally. It remains to be seen what impact on traditional
> economic thinking and application there will be when the spiritual dimension of man is
> accounted for.
> 
> 2) Social - The Bahá'í model has a wider appeal through its
> universal consideration of a common people based on its fundamental belief that people are
> one. By fostering love between the many diverse races of people in the world, it believes
> it can eliminate many causes of social strife and discord. Fundamental to this is the
> belief in a common creator. Few systems have an omnipotent, all-providing, all-protecting
> head whose laws lie at the root of the decision making. While not making the Bahá'í
> Faith unique, we can now see where the unemptiable source of motivation towards change and
> global prosperity would arise.
> 
> Justice is one social policy which is heavily stressed in the Bahá'í
> Faith, especially on a global scale. It is seen as a 'power that can translate the dawning
> consciousness of humanity's oneness into a collective will through which the necessary
> structures of global community life can be confidently erected.' On an individual level,
> justice is a characteristic that progresses the individual, through developing honesty and
> independence of thought. On a global level, justice becomes the standard bearer for
> decision making and ensures the correct utilisation of all resources involved in
> instituting prosperity. Prosperity is the direction the ship of mankind is sailing
> towards, and justice is the breeze blowing against its sails. The implications of justice
> are very great indeed. Every social and development project which strictly ensures justice
> is carried through is securing needs to limited resources.
> 
> Inherent in the Bahá'í system is the social support structure known
> as the Bahá'í Community. This community is perhaps one of the greatest strengths of the
> Bahá'í model, especially when placed in comparison with the disintegration of
> traditional family and community values. One of its great strengths is the strong links
> created between the members of its community, as attested by its coming together every 19
> days in the form of the 'feast'. The benefits derived from this are communication
> channels, the forging of strong relationships as well as the chance for a reaffirmation of
> spirituality in the community. These have the advantage of moulding the members together
> and motivating them to sacrifice and work towards achieving the goals of prosperity - for
> their community and globally.
> 
> 3) Peace - There is no doubt that we live in a time where global
> conflict is a pressing problem. In fact, Abdu'l-Bahá, the son of the founder of the
> Bahá'í Faith, has mentioned that the problem of Universal Peace is the key problem for
> this century. While our contemporary global system, has had successes in averting or
> ending war, countless treaties for peace have been drawn and rescinded and there are many
> crippling conflicts today where the entire world stands helplessly by, such as Bosnia,
> Somalia etc. In addition, every day will bring numerous regional conflicts with diverse
> and fragmented agendas. The Bahá'í model recognises that the prerequisite for global
> peace is the establishment of unity among the nations of the world - a unity based on the
> recognition of oneness and upholding love between the members of this planet; not a unity
> set on material gain. In case this distinction is seen as obvious and not worthy of
> special emphasis, let it be known that our statesmen themselves may not see this emerging
> theme as necessarily able to achieve peace, as evidenced by a quote from the current
> Australian Foreign Affairs minister, Gareth Evans, "If there is an emerging one world
> vision among nations around the world, it is not that which in the past inspired
> the proponents of world government, but rather one based on an appreciation of
> environmental interdependence, combined with a recognition of the inexorable logic of
> science and technology and financial markets.....".
> 
> Abdul-Bahá, the son of the founder of the Bahá'í Faith, however,
> states:
> 
> '... every means that produces war must be checked and the causes that
> prevent the occurrence of war be advanced - so that physical contact may become an
> impossibility. These services ought to be rendered by an impartial, international
> Commission.' (Lights of Guidance)
> 
> A few other key strengths are found in the Bahá'í model.
> 
> A strength in the Bahá'í model is the lack of partisanship approach.
> 'Debate, Propaganda, the adversarial method and the entire apparatus of partisanship' have
> been long known features and discrepancies present in the current system of truth seeking
> and debate in all areas of development. Through the lack of partisanship in the Bahá'í
> model, it does not allow itself to be aligned with approaches and attitudes that must
> necessarily isolate a group of people, from its universal appeal and teachings. Its
> emphasis is on a unity of thought and action in tackling social and economic problems. To
> carry this goal out for its future, it spells out distinct roles for its future
> institutions such as that of the World Court or the World Parliament to tackle the
> international problems of conflict resolution and social order. In addition, this model is
> committed to the flourishing of advanced institutions dedicated learning, health and
> social and economic development especially in less developed nations. Furthermore, this is
> given physical acknowledgment by the establishment of hospitals, universities, schools and
> centres for development around the Mashriqu'l Adhqars, or the Bahá'í Houses of Worship, in
> each continent. In this way, the Bahá'í Faith is the only model to have its future roles
> and institutions' evolution charted well on its course, prior to their establishment.
> 
> The consultative approach is firmly adhered to by not only such
> institutions, but it is also decreed for the individual Bahá'í. In this way,
> consultation becomes the light of justice in all economic and development strategies
> aiming to find prosperity. According to the Bahá'í model, prosperity cannot be attained
> except through such consultation. As Bahá'u'lláh writes, "No man can attain his
> true station, except through his justice. No power can exist except through unity. No
> welfare and well-being can be attained except through consultation."
> 
> The greatest assurance however that the Bahá'í model can give itself
> in terms of achieving prosperity is its belief that it is a divinely inspired system and
> hence not subject to the theoretical justification from man at least. This deific basis to
> the Bahá'í model adds a constancy and motivation little seen or more importantly, little
> able to be maintained in past and present socio-economic systems. In addition, it is
> widely acknowledged that by far the vast majority of the world's population have the
> spiritual dimension as an integral part of their culture.
> 
> It is also correct that the majority of development projects do not
> take this spiritual influence in their planning or application. To this extent, it is one
> of the fundamental aims of the Bahá'í model to increase knowledge both technical and
> spiritual for all groups involved in development towards prosperity. Only then is
> consultation, forward thinking, planning and hence full utilisation of resources available
> made possible.
> 
> As an alternative to the world's pressing need for stability and
> prosperity, the Bahá'í model is an interesting and balanced proposition.
> 
> REFERENCES
> 
> 1. The Prosperity of Humankind (1995) The Bahá'í International
> Community, Office of Public Information, Bahá'í Publications Australia.
> 
> 2. Hanson H. "Bahá'í Development Strategy; A meeting of Social
> Ideologies." (1991) Emergence - Dimensions of a New World Order. Bahá'í Publishing
> Trust.
> 
> 3. World Book 1994.
> 
> 4. Understanding Social Justice (1993) Theophanous AC. Elikia
> Books.
> 
> 5. Lights of Guidance - A Bahá'í Reference File (1988) Hornby
> H. Bahá'í Publishing Trust, New Delhi, India.
> 
> 6. Australia's Foreign Relations - In the World of the 1990's.
> (1995) Evans G, Grant B. Second Edition.
> 
> METADATA
> 
> Views10096 views since posted 2011-10-23; last edit 2011-10-23 UTC;
> 
> previous at archive.org.../kazemi_global_prosperity_humankind
> Language
> English
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> History
> Formatted 2011-10-22 by Jonah Winters; Proofread 2011-10-19 by Jonah Winters.
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> Citation: ris/2792
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> — *Global Prosperity for Humankind: The Baha'i Model (Used by permission of the curator)*