Chapter 3

Throughout history--and despite theologically or ideologically inspired assurances to the contrary--power has been largely interpreted as advantage enjoyed by persons or groups. Often, indeed, it has been expressed simply in terms of means to be used against others. This interpretation of power has become an inherent feature of the culture of division and conflict that has characterized the human race during the past several millenia, regardless of the social, religious, or political orientations that have enjoyed ascendancy in given ages, in given parts of the world. In general, power has been an attribute of individuals, factions, peoples, classes, and nations. It has been an attribute especially associated with men rather than women. Its chief effect has been to confer on its beneficiaries the ability to acquire, to surpass, to dominate, to resist, to win.

The resulting historical processes have been responsible for both ruinous setbacks in human well-being and extraordinary advances in civilization. To appreciate the benefits is to acknowledge also the setbacks, as well as the clear limitations of the behavioral patterns that have produced both. Habits and attitudes related to the use of power which emerged during the long ages of humanity's infancy and adolescence have reached the outer limits of their effectiveness. Today, in an era most of whose pressing problems are global in nature, persistence in the idea that power means advantage for various segments of the human family is profoundly mistaken in theory and of no practical service to the social and economic development of the planet. Those who still adhere to it--and who could in earlier eras have felt confident in such adherence--now find their plans enmeshed in inexplicable frustrations and hindrances. In its traditional, competitive expression, power is as irrelevant to the needs of humanity's future as would be the technologies of railway locomotion to the task of lifting space satellites into orbits around the earth.

The analogy is more than a little apt. The human race is being urged by the requirements of its own maturation to free itself from its inherited understanding and use of power. That it can do so is demonstrated by the fact that, although dominated by the traditional conception, humanity has always been able to conceive of power in other forms critical to its hopes. History provides ample evidence that, however intermittently and ineptly, people of every background, throughout the ages, have tapped a wide range of creative resources within themselves. The most obvious example, perhaps, has been the power of truth itself, an agent of change associated with some of the greatest advances in the philosophical, religious, artistic, and scientific experience of the race. Force of character represents yet another means of mobilizing immense human response, as does the influence of example, whether in the lives of individual human beings or in human societies. Almost wholly unappreciated is the magnitude of the force that will be generated by the achievement of unity, an influence "so powerful", in Baha'u'llah's words, "that it can illuminate the whole Earth."

The institutions of society will succeed in eliciting and directing the potentialities latent in the consciousness of the world's peoples to the extent that the exercise of authority is governed by principles that are in harmony with the evolving interests of a rapidly maturing human race. Such principles include the obligation of those in authority to win the confidence, respect, and genuine support of those whose actions they seek to govern; to consult openly and to the fullest extent possible with all whose interests are affected by decisions being arrived at; to assess in an objective manner both the real needs and the aspirations of the communities they serve; to benefit from scientific and moral advancement in order to make appropriate use of the community's resources, including the energies of its members. No single principle of effective authority is so important as giving priority to building and maintaining unity among the members of a society and the members of its administrative institutions. Reference has already been made to the intimately associated issue of commitment to the search for justice in all matters.

Clearly, such principles can operate only within a culture that is essentially democratic in spirit and method. To say this, however, is not to endorse the ideology of partisanship that has everywhere boldly assumed democracy's name and which, despite impressive contributions to human progress in the past, today finds itself mired in the cynicism, apathy, and corruption to which it has given rise. In selecting those who are to take collective decisions on its behalf, society does not need and is not well served by the political theater of nominations, candidature, electioneering, and solicitation. It lies within the capacity of all people, as they become progressively educated and convinced that their real development interests are being served by programs proposed to them, to adopt electoral procedures that will gradually refine the selection of their decision-making bodies.

As the integration of humanity gains momentum, those who are thus selected will increasingly have to see all their efforts in a global perspective. Not only at the national, but also at the local level, the elected governors of human affairs should, in Baha'u'llah's view, consider themselves responsible for the welfare of all of humankind.

VII

The task of creating a global development strategy that will accelerate humanity's coming-of-age constitutes a challenge to reshape fundamentally all the institutions of society. The protagonists to whom the challenge addresses itself are all of the inhabitants of the planet: the generality of humankind, members of governing institutions at all levels, persons serving in agencies of international coordination, scientists and social thinkers, all those endowed with artistic talents or with access to the media of communication, and leaders of nongovernmental organizations. The response called for must base itself on an unconditioned recognition of the oneness of humankind, a commitment to the establishment of justice as the organizing principle of society, and a determination to exploit to their utmost the possibilities that a systematic dialogue between the scientific and religious genius of the race can bring to the building of human capacity. The enterprise requires a radical rethinking of most of the concepts and assumptions currently governing social and economic life. It must be wedded, as well, to a conviction that, however long the process and whatever setbacks may be encountered, the governance of human affairs can be conducted along lines that serve humanity's real needs.

Only if humanity's collective childhood has indeed come to an end and the age of its adulthood is dawning does such a prospect represent more than another utopian mirage. To imagine that an effort of the magnitude envisioned here can be summoned up by despondent and mutually antagonistic peoples and nations runs counter to the whole of received wisdom. Only if, as Baha'u'llah asserts to be the case, the course of social evolution has arrived at one of those decisive turning points through which all of the phenomena of existence are impelled suddenly forward into new stages of their development, can such a possibility be conceived. A profound conviction that just so great a transformation in human consciousness is underway has inspired the views set forth in this statement. To all who recognize in it familiar promptings from within their own hearts, Baha'u'llah's words bring assurance that God has, in this matchless day, endowed humanity with spiritual resources fully equal to the challenge:

O ye that inhabit the heavens and the earth! There hath appeared what hath never previously appeared.

This is the Day in which God's most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things.

The turmoil now convulsing human affairs is unprecedented, and many of its consequences enormously destructive. Dangers unimagined in all history gather around a distracted humanity. The greatest error that the world's leadership could make at this juncture, however, would be to allow the crisis to cast doubt on the ultimate outcome of the process that is occurring. A world is passing away and a new one is struggling to be born. The habits, attitudes, and institutions that have accumulated over the centuries are being subjected to tests that are as necessary to human development as they are inescapable. What is required of the peoples of the world is a measure of faith and resolve to match the enormous energies with which the Creator of all things has endowed this spiritual springtime of the race. "Be united in counsel," is Baha'u'llah's appeal, be one in thought. Let each morn be better than its eve and each morrow richer than its yesterday. Man's merit lieth in service and virtue and not in the pageantry of wealth and riches. Take heed that your words be purged from idle fancies and worldly desires and your deeds be cleansed from craftiness and suspicion. Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavors be spent in promoting your personal interest. Be generous in your days of plenty, and be patient in the hour of loss. Adversity is followed by success and rejoicings follow woe. Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low. Beware lest ye sow tares of dissension among men or plant thorns of doubt in pure and radiant hearts.

FOOTNOTES