The Economy: A Bahá'í Perspective

“At this critical juncture in history, the advancement of civilization entails the construction of a global social order, based on a profound consciousness of the oneness of humanity, in which justice is the central organizing principle, and the well-being and prosperity of all peoples is pursued” 
(The Conceptual Framework by the Institute for Studies in Global Prosperity).

CHALLENGING ASSUMPTIONS OF THE OLD WORLD ECONOMIC ORDER

All too many of these [man-made] ideologies...callously abandon starving millions to the operations of a market system that all too clearly is aggravating the plight of the majority of mankind, while enabling small sections to live in a condition of affluence scarcely dreamed of by our forebears. 
(Universal House of Justice, The Promise of World Peace, 1985, I, p. 6-7)

The time has come when those who preach the dogmas of materialism, whether of the east or of the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise. Where is the "new world" promised by these ideologies?... Why is the vast majority of the world's peoples sinking ever deeper into hunger and wretchedness when wealth on a scale undreamed of by the Pharaohs, the Caesars, or even the imperialist powers of the nineteenth century is at the disposal of the present arbiters of human affairs? 
(Universal House of Justice, The Promise of World Peace, 1985, I, p. 7)

That materialistic ideals have, in the light of experience, failed to satisfy the needs of mankind calls for an honest acknowledgement that a fresh effort must now be made to find the solutions to the agonizing problems of the planet. 
(Universal House of Justice, The Promise of World Peace, 1985, I, p. 8)

If long-cherished ideals and time-honoured institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the generality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine. 
(Shoghi Effendi, World Order of Bahá'u'lláh, p.42; quoted in Universal House of Justice, The Promise of World Peace, 1985, I, p. 8)

Early in the twentieth century, a materialistic interpretation of reality had consolidated itself so completely as to become the dominant world faith insofar as the direction of society was concerned.... For many in the West, the Divine authority that had functioned as the focal centre of guidance - however diverse the interpretations of its nature - seemed simply to have dissolved and vanished.... ...society as a whole proceeded with growing confidence to sever dependence on a conception of the universe that was judged to be at best a fiction and at worst an opiate, in either case inhibiting progress. Humanity... had solved through rational experimentation and discourse... all of the fundamental issues related to human governance and development. 
(Universal House of Justice, One Common Faith, p. 3-4)

Having penetrated and captured all significant centres of power and information at the global level, dogmatic materialism ensured that no competing voices would retain the ability to challenge projects of world wide economic exploitation. 
(Universal House of Justice, One Common Faith, 2005, p. 5)

As is well known, the dominant model of development depends on a society of vigorous consumers of material goods. In such a model, endlessly rising levels of consumption are cast as indicators of progress and prosperity. This preoccupation with the production and accumulation of material objects and comforts (as sources of meaning, happiness and social acceptance) has consolidated itself in the structures of power and information to the exclusion of competing voices and paradigms. The unfettered cultivation of needs and wants has led to a system fully dependent on excessive consumption for a privileged few, while reinforcing exclusion, poverty and inequality, for the majority. Each successive global crisis—be it climate, energy, food, water, disease, financial collapse—has revealed new dimensions of the exploitation and oppression inherent in the current patterns of consumption and production.…

The narrowly materialistic worldview underpinning much of modern economic thinking has contributed to the degradation of human conduct, the disruption of families and communities, the corruption of public institutions, and the exploitation and marginalization of large segments of the population—women and girls in particular. Unarguably, economic activity and the strengthening of the economy (a process that may include, but is not synonymous with, economic growth) have a central role to play in achieving the prosperity of a region and its people. Yet the shift towards a more just, peaceful and sustainable society will require attention to a harmonious dynamic between the material and non-material (or moral) dimensions of consumption and production. The latter, in particular, will be essential for laying the foundation for just and peaceful human relations; these include the generation of knowledge, the cultivation of trust and trustworthiness, eradication of racism and violence, promotion of art, beauty, science, and the capacity for collaboration and the peaceful resolution of conflicts. 
(Bahá'í International Community, Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism, 2010)

The fate of what the world has learned to call social and economic development has left no doubt that not even the most idealistic motives can correct materialism's fundamental flaws. Born in the wake of the chaos of the Second World War, "development" became by far the largest and most ambitious collective undertaking on which the human race has ever embarked. Its humanitarian motivation matched its enormous material and technological investment. Fifty years later, while acknowledging the impressive benefits development has brought, the enterprise must be adjudged, by its own standards, a disheartening failure. Far from narrowing the gap between the well-being of the small segment of the human family who enjoy the benefits of modernity and the condition of the vast populations mired in hopeless want, the collective effort that began with such high hopes has seen the gap widen into an abyss. 
(Universal House of Justice, One Common Faith, 2005, p.9)

In an increasingly interconnected world, more light is being cast on the social conditions of every people, giving greater visibility to their circumstances. While there are developments that give hope, there is much that should weigh heavy on the conscience of the human race. Inequity, discrimination, and exploitation blight the life of humanity, seemingly immune to the treatments applied by political schemes of every hue. The economic impact of these afflictions has resulted in the prolonged suffering of so many, as well as in deep-seated, structural defects in society. No one… can remain unmoved by these consequences. "The world is in great turmoil," Baha'u'llah observes…, "and the minds of its people are in a state of utter confusion. We entreat the Almighty that He may graciously illuminate them with the glory of His Justice, and enable them to discover that which will be profitable unto them at all times and under all conditions."

The welfare of any segment of humanity is inextricably bound up with the welfare of the whole. Humanity's collective life suffers when any one group thinks of its own well-being in isolation from that of its neighbours' or pursues economic gain without regard for how the natural environment, which provides sustenance for all, is affected. A stubborn obstruction, then, stands in the way of meaningful social progress: time and again, avarice and self-interest prevail at the expense of the common good. Unconscionable quantities of wealth are being amassed, and the instability this creates is made worse by how income and opportunity are spread so unevenly both between nations and within nations. But it need not be so. However much such conditions are the outcome of history, they do not have to define the future, and even if current approaches to economic life satisfied humanity's stage of adolescence, they are certainly inadequate for its dawning age of maturity. There is no justification for continuing to perpetuate structures, rules, and systems that manifestly fail to serve the interests of all peoples…. There is an inherent moral dimension to the generation, distribution, and utilization of wealth and resources. The stresses emerging out of the long-term process of transition from a divided world to a united one are being felt within international relations as much as in the deepening fractures that affect societies large and small. With prevailing modes of thought found to be badly wanting, the world is in desperate need of a shared ethic, a sure framework for addressing the crises that gather like storm clouds. The vision of Baha'u'llah challenges many of the assumptions that are allowed to shape contemporary discourse—for instance, that self-interest, far from needing to be restrained, drives prosperity, and that progress depends upon its expression through relentless competition. To view the worth of an individual chiefly in terms of how much one can accumulate and how many goods one can consume relative to others is wholly alien to Baha'i thought. But neither are the teachings in sympathy with sweeping dismissals of wealth as inherently distasteful or immoral, and asceticism is prohibited. Wealth must serve humanity. Its use must accord with spiritual principles; systems must be created in their light. And, in Baha'u'llah's memorable words, "No light can compare with the light of justice. The establishment of order in the world and the tranquillity of the nations depend upon it." 
(Universal House of Justice, To the Baha’is of the World, 1 March 2017)

The forces of materialism promote a quite contrary line of thinking: that happiness comes from constant acquisition, that the more one has the better, that worry for the environment is for another day. These seductive messages fuel an increasingly entrenched sense of personal entitlement, which uses the language of justice and rights to disguise self-interest. Indifference to the hardship experienced by others becomes commonplace while entertainment and distracting amusements are voraciously consumed. The enervating influence of materialism seeps into every culture, and [everyone] recognizes that, unless they strive to remain conscious of its effects, they may to one degree or another unwittingly adopt its ways of seeing the world. Parents must be acutely aware that, even when very young, children absorb the norms of their surroundings. The junior youth spiritual empowerment programme encourages thoughtful discernment at an age when the call of materialism grows more insistent. With the approach of adulthood comes a responsibility, shared by one's generation, not to allow worldly pursuits to blind one's eyes to injustice and privation. Over time, the[se] qualities and attitudes… help individuals to see past the illusions that, at every stage of life, the world uses to pull attention away from service and towards the self... rais[ing] consciousness of the need to manage one's material affairs in keeping with the divine teachings. 
(Universal House of Justice, To the Baha’is of the World, 1 March 2017)

If humanity’s relationship with the natural world is to be refashioned, notions of progress, civilization, and development will need to be redefined.... What are the qualities by which a person, nation, or corporation are judged successful? For what are they commended and appreciated? So long as such questions are answered according to values that prioritize possessions over relationships or acquisition over responsibility, a sustainable world will remain out of reach. Such values, by their very nature and effect on the human spirit, beckon incessantly to excess, exploitation, and depletion. They also give rise to gross extremes of alienating wealth and debilitating poverty. Only to the degree that these are set aside can the profound contradictions they give rise to — not least the expectation of infinite growth on a finite planet — be resolved. And only as progress is understood in new terms can the fundamental drivers of present environmental crises be accurately identified and lasting change be made. 
(Bahá'í International Community, One Planet, One Habitation, §17-18)

PRINCIPLES FOR A NEW ECONOMIC ORDER

In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. And for everyone it is now easy to travel to any land, to associate and exchange views with its peoples, and to become familiar, through publications, with the conditions, the religious beliefs and the thoughts of all men. In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 15, pp. 31-32)

And among the teachings of Bahá'u'lláh is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained. Consider! ...all these weapons of war are the malignant fruits of material civilization. Had material civilization been combined with Divine civilization, these fiery weapons would never have been invented. Nay, rather, human energy would have been wholly devoted to useful inventions and would have been concentrated on praiseworthy discoveries. Material civilization is like a lamp-glass. Divine civilization is the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the Holy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness. For the world of nature is an animal world. Until man is born again from the world of nature, that is to say, becomes detached from the world of nature, he is essentially an animal, and it is the teachings of God which convert this animal into a human soul. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, pp. 303-304)

Central to the task of reconceptualizing the organization of human affairs is arriving at a proper understanding of the role of economics. The failure to place economics into the broader context of humanity's social and spiritual existence has led to a corrosive materialism in the world's more economically advantaged regions, and persistent conditions of deprivation among the masses of the world's peoples. Economics should serve people's needs; societies should not be expected to reformulate themselves to fit economic models. The ultimate function of economic systems should be to equip the peoples and institutions of the world with the means to achieve the real purpose of development: that is, the cultivation of the limitless potentialities latent in human consciousness.

Society must develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation one to another, and from a recognition of the central role that family and community play in social and spiritual well-being. Within institutions and organizations, priorities must be reassessed. Resources must be directed away from those agencies and programs that are damaging to the individual, societies and the environment, and directed toward those most germane to furthering a dynamic, just and thriving social order. Such economic systems will be strongly altruistic and cooperative in nature; they will provide meaningful employment and will help to eradicate poverty in the world. 
(Bahá'í International Community, Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development. A concept paper written for the World Faiths and Development Dialogue, Lambeth Palace, London, 18-19 February 1998)

In every sphere of endeavour, the relationships that sustain society need to be recast; in each, the world seeks examples of how human beings should be to one another. The economic life of humanity has recently embroiled so many people. Injustice is tolerated with indifference and disproportionate gain is regarded as the emblem of success. So deeply entrenched are such pernicious attitudes that it is hard to imagine how any one individual can alone alter the prevailing standards by which the relationships in this domain are governed. Nevertheless, there are certainly practices anyone could eschew, such as dishonesty in one's transactions or the economic exploitation of others. There should be no contradiction between one's economic conduct and one's beliefs. By applying in one's life principles of fairness and equity, each person can uphold a standard far above the low threshold by which the world measures itself. Humanity is weary for want of a pattern of life to which to aspire; we should aim for actions in our communities which will give hope to the world. 
(Universal House of Justice, Message to the Baha'i World, Ridvan 2012)

Today, much of economic activity and its institutional context is at odds with environmental sustainability, the advancement of women, the well-being of the family, the engagement of young people, the availability of employment, and the expansion of knowledge.... The economic theories of impersonal markets, promoting self-centred actions of individuals, have not helped humanity escape the extremes of poverty on the one hand and over-consumption on the other. New economic theories for our time must be animated by a motive beyond just profit. They must be rooted in the very human and relational dimension of all economic activity, which binds us as families, as communities and as citizens of one world. They must be animated by a spirit of innovation rather than blind imitation, ennoblement rather than exploitation, and the full and confident participation of women.

...it is the concentration of wealth in the hands of the few that is in urgent need of attention. Indeed, the tremendous wealth generated by transnational corporations could be an integral part of the solution to tackle poverty, through strict regulation to ensure good global citizenship, adherence to human rights norms and the distribution of wealth for the benefit of the larger society. Where a nation’s wealth is concerned, the question becomes one of social value rather than gross dollar measures. The Gross Domestic Product, for example, aggregates the sum total of all economic activity – including the production of guns, cigarettes, etc. – regardless of its social worth or environmental impact. New measures that account for pollutants and economic ills and add unmeasured, unremunerated benefits are needed for a more accurate picture of a nation’s economic health and wealth. 
(Bahá'í International Community, Eradicating Poverty: Moving Forward As One, 2008)

To alleviate a variety of problems born of the economic inequalities so prevalent in the world today, social and economic development will require, especially among the younger generations, a fundamental shift in perspective, one that changes the way in which certain essential concepts are viewed--the true purpose of life, the nature of progress, the meaning of true happiness and well-being, and the place that material pursuits should assume in one's individual and family life.

Social justice will be attained only when every member of society enjoys a relative degree of material prosperity and gives due regard to the acquisition of spiritual qualities. The solution, then, to prevailing economic difficulties is to be sought as much in the application of spiritual principles as in the implementation of scientific methods and approaches. 
(Universal House of Justice, To Baha'is in the Cradle of the Faith, 2 April 2010)

Consideration of… the reorganization of human society… inevitably gives rise to questions of economics…. The aim is to learn about how to participate in the material affairs of society in a way that is consistent with the divine precepts and how, in practical terms, collective prosperity can be advanced through justice and generosity, collaboration and mutual assistance.

Every choice [an individual] makes—as employee or employer, producer or consumer, borrower or lender, benefactor or beneficiary—leaves a trace, and the moral duty to lead a coherent life demands that one's economic decisions be in accordance with lofty ideals, that the purity of one's aims be matched by the purity of one's actions to fulfil those aims…. Not content with whatever values prevail in the existing order that surrounds them, the friends everywhere should consider the application of the teachings to their lives and, using the opportunities their circumstances offer them, make their own individual and collective contributions to economic justice and social progress wherever they reside. Such efforts will add to a growing storehouse of knowledge in this regard.

A foundational concept to explore in this context is the spiritual reality of man.… [T]he nobility inherent to every human being… is a fundamental tenet… upon which hope for the future of humankind is built. Economic life is an arena for the expression of honesty, integrity, trustworthiness, generosity, and other qualities of the spirit. The individual is not merely a self-interested economic unit, striving to claim an ever-greater share of the world's material resources. "Man's merit lieth in service and virtue", Baha'u'llah avers, "and not in the pageantry of wealth and riches." And further: "Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavours be spent in promoting your personal interest." By consecrating oneself to the service of others, one finds meaning and purpose in life and contributes to the upliftment of society itself….

“And the honour and distinction of the individual consist in this, that he among all the world's multitudes should become a source of social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that… he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, …there is no greater bliss, no more complete delight.” ('Abdu'l-Baha)

Viewed in this light, many seemingly ordinary economic activities gain new significance because of their potential to add to human welfare and prosperity. "Every person must have an occupation, a trade or a craft, so that he may carry other people's burdens, and not himself be a burden to others." ('Abdu'l-Baha) The poor are urged by Baha'u'llah to "exert themselves and strive to earn the means of livelihood", while they who are possessed of riches "must have the utmost regard for the poor". "Wealth", 'Abdu'l-Baha has affirmed, "is praiseworthy in the highest degree, if it is acquired by an individual's own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes." At the same time, the Hidden Words [of Baha’u’llah] is replete with warnings of its perilous allure, that wealth is a "mighty barrier" between the believer and the proper Object of his adoration. No wonder, then, that Baha'u'llah extols the station of the wealthy one who is not hindered by riches from attaining the eternal kingdom; the splendour of such a soul "shall illuminate the dwellers of heaven even as the sun enlightens the people of the earth!" Abdu'l-Baha declares that " if a judicious and resourceful individual should initiate measures which would universally enrich the masses of the people, there could be no undertaking greater than this, and it would rank in the sight of God as the supreme achievement". For wealth is most commendable "provided the entire population is wealthy." At all times, contentment and moderation, benevolence and fellow feeling, sacrifice and reliance on the Almighty are qualities that befit the God-fearing soul. 
(Universal House of Justice, To the Baha’is of the World, 1 March 2017)

Modern economic arrangements have resulted in both the degradation of ecosystems and the impoverishment of many local communities and individual lives. Inequalities are rising and the harm inherent in the perpetual creation and gratification of wants has been demonstrated beyond objection. Putting the world on more ecologically sustainable foundations requires a recasting of the global economic order. People and the planet need to be valued as explicitly today as profit and economic gain have been in the past.

As current imbalances are driven in large part by numerous forms of excess, the principle of moderation will need to find much fuller expression in global arrangements. Concepts of contentment, sufficiency, and simplicity, which find little place in growth-driven paradigms, will have to be reclaimed and expanded. Patterns of life that have come to be associated with extreme wealth — devotion to convenience and luxury, for example, or high levels of consumption and waste — will need to be set aside. Basic notions of progress, development, and prosperity will need to be recast in far more holistic terms.

Movement toward these goals will require economic arrangements to be disciplined according to values higher than their own ends…. There is no justification for continuing to perpetuate views, structures, rules, and systems that manifestly fail to serve the common good. 
(Bahá'í International Community, One Planet, One Habitation, Rethinking economic arrangements)

A more accurate understanding of human nature would encompass qualities and attitudes such as trustworthiness, mutual support, commitment to truth, and a sense of responsibility, that are the building blocks of a stable social order. It would give rise to models which would avoid or ameliorate the ills of reductive materialism, ensuring that our pursuit of prosperity includes the many other facets of individual and collective well-being.

To redefine progress is not to dismiss any legitimate accomplishments of the past, but to expand the boundaries of achievements yet to come. From new approaches to ownership and usership, to new forms of urban organization, to new methods of agriculture, power generation, and transportation, the possibilities before humanity are vast. Seizing them will require a far fuller expression of the stores of human potential latent within every individual and the combined efforts of humanity as a whole. But the coming decades hold the prospect of being an exceptionally rich and rewarding period of human history. Daunting as the unprecedented scale of transformation needed in numerous sectors of society might sometimes seem, it opens possibilities for a great flourishing of human creativity and initiative. 
(Bahá'í International Community, One Planet, One Habitation, §21-22)

JUSTICE

The best beloved of all things in My sight is Justice.... By its aid thou shalt see with thy own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. 
(Bahá'u'lláh, The Hidden Words (Arabic))

And among the teachings of Bahá'u'lláh are justice and right. Until these are realized on the plane of existence, all things shall be in disorder and remain imperfect. The world of mankind is a world of oppression and cruelty, and a realm of aggression and error. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, p. 304)

Justice is not limited, it is a universal quality. Its operation must be carried out in all classes, from the highest to the lowest. Justice must be sacred, and the rights of all the people must be considered. Desire for others only that which you desire for yourselves. Then shall we rejoice in the Sun of Justice, which shines from the Horizon of God. 
(‘Abdu’l-Bahá, Paris Talks, p. 159-160)

The tent of existence is upheld upon the pillar of justice, and not upon forgiveness. The continuance of mankind depends upon justice and not upon forgiveness. So if, at present, the law of pardon were practised in all countries, in short time the world would be disordered and the foundations of human life would crumble. To recapitulate: the constitution of the communities depends upon justice, not upon forgiveness. 
(‘Abdu’l-Bahá, Principles of Bahá’í Administration, p. 37)

Justice is the one 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. An age that sees the people of the world increasingly gaining access to information of every kind and to a diversity of ideas will find justice asserting itself as the ruling principle of successful social organisation. With ever greater frequency, proposals aiming at the development of the planet will have to submit to the candid light of the standards it requires. 
(Bahá'í International Community, The Prosperity of Humankind, Office of Public Information, Haifa, 1995)

Concern for justice protects the task of defining progress from the temptation to sacrifice the well-being of the generality of humankind -- and even of the planet itself -- to the advantages which technological breakthroughs can make available to privileged minorities.... Above all, only development programmes that are perceived as meeting their needs and as being just and equitable in objective can hope to engage the commitment of the masses of humanity, upon whom implementation depends. The relevant human qualities such as honesty, a willingness to work, and a spirit of co-operation are successfully harnessed to the accomplishment of enormously demanding collective goals when every member of society -- indeed every component group within society -- can trust that they are protected by standards and assured of benefits that apply equally to all. 
(Bahá'í International Community, The Prosperity of Humankind, Office of Public Information, Haifa, 1995)

Many would readily acknowledge that the acquisition of wealth should be governed by the requirements of justice, which, as a principle, can be expressed to varying degrees, on different levels. An employer and employee, for example, are bound by the laws and conventions that regulate their work, and each is expected to carry out his or her responsibilities with honesty and integrity. At another level, however, if the deeper implications of justice are to be realized, other preconditions to the legitimate acquisition of wealth must be taken into account, and prevailing norms reassessed in their light. Here, the relationship between minimum wage and the cost of living merits careful evaluation--this, especially in light of the contribution workers make to a company's success and their entitlement to a fair share of the profits. The wide margin, often unjustifiable, between the production costs of certain goods and the price at which they are sold likewise requires attention, as does the question of the generation of wealth through measures that enrich the generality of the people. What such reflection and inquiry will no doubt make abundantly clear is that certain approaches to obtaining wealth--so many of which involve the exploitation of others, the monopolization and manipulation of markets, and the production of goods that promote violence and immorality--are unworthy and unacceptable. 
(Universal House of Justice, To Baha'is in the Cradle of the Faith, 2 April 2010)

Central to any authentic conception of oneness at a planetary level are issues of justice. That widespread suffering has resulted from humanity’s extractive relationship with the natural world, that a select few benefit from excessive use of the earth’s resources to the detriment of many others, that immediate preferences often override the basic needs of future generations — these reveal profound injustices to people and planet.

Correcting such ills will require an honest reckoning, along with creativity, perseverance, and humility in response. The voices of those who have been disadvantaged by the current order will need to figure far more prominently into decision-making processes at all levels. Insight will need to be sought from populations sustaining more harmonious relationships with the natural world, many of whom live in areas other than urban centers. Diverse cultural understandings of humanity’s relationship with the natural world, especially those of indigenous peoples, can provide needed insights into the creation of more holistic and sustainable models for present and future generations.

Justice demands a wide range of outcomes — that the benefits of human civilization be distributed with equity, for example, or that responsibility for undertaking necessary transitions be apportioned in light of actors’ historic contributions to the present climate crisis. But justice at the level of outcome is established only through the operation of justice at the level of process. At the individual level, justice calls for fair-mindedness in one’s judgments and equity in one’s treatment of others. At the group level, it is the practical expression of awareness that the interests of the individual and those of society are inextricably linked. It also requires a standard of truth-seeking far beyond the patterns of negotiation and compromise that tend to characterize present-day relations — a process of consultation and decision-making that is principled, candid, and fact-based.

At all levels, the capacity to manifest justice — and commitment to doing so — must be strengthened. Just and equitable relationships are indispensable foundations for any unified global movement for the common good. 
(Bahá'í International Community, One Planet, One Habitation, §29-32)

MODERATION

[The true seeker] should be content with little, and be freed from all inordinate desire.... He should succour the dispossessed, and never withhold his favour from the destitute. 
(Bahá'u'lláh, Kitáb-i-Iqán, p. 193-194)

Take from this world only to the measure of your needs, and forego that which exceedeth them. Observe equity in all your judgements, and transgress not the bounds of justice, nor be of them that stray from its path. 
(Bahá'u'lláh, Súriy-i-Mulúk §19, in The Summons of the Lord of Hosts, p. 193. Haifa, Bahá'í World Centre, 2002)

Overstep not the bounds of moderation, and deal justly with them that serve thee. Bestow upon them according to their needs, and not to the extent that will enable them to lay up riches for themselves, to deck their persons, to embellish their homes, to acquire the things that are of no benefit to them, and to be numbered with the extravagant. Deal with them with undeviating justice, so that none among them may either suffer want, or be pampered with luxuries. This is but manifest justice.

Allow not the abject to rule over and dominate them who are noble and worthy of honor, and suffer not the high-minded to be at the mercy of the contemptible and worthless, for this is what We observed upon Our arrival in the City (Constantinople), and to it We bear witness. We found among its inhabitants some who were possessed of an affluent fortune and lived in the midst of excessive riches, while others were in dire want and abject poverty. This ill beseemeth thy sovereignty, and is unworthy of thy rank.

Let My counsel be acceptable to thee, and strive thou to rule with equity among men, that God may exalt thy name and spread abroad the fame of thy justice in all the world. Beware lest thou aggrandize thy ministers at the expense of thy subjects. Fear the sighs of the poor and of the upright in heart who, at every break of day, bewail their plight, and be unto them a benignant sovereign. They, verily, are thy treasures on earth. It behoveth thee, therefore, to safeguard thy treasures from the assaults of them who wish to rob thee. Inquire into their affairs, and ascertain, every year, nay every month, their condition, and be not of them that are careless of their duty. 
(Bahá'u'lláh [to the Sultan of Turkey], Gleanings from the Writings of Bahá'u'lláh, CXIV, pp. 235-236)

Whatsoever passeth beyond the limits of moderation will cease to exert a beneficial influence. Consider for instance such things as liberty, civilization and the like. However much men of understanding may favourably regard them, they will, if carried to excess, exercise a pernicious influence upon men. 
(Bahá’u’lláh, Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas [rev. ed.], p. 169)

Human utterance is an essence which aspireth to exert its influence and needeth moderation. As to its influence, this is conditional upon refinement which in turn is dependent upon hearts which are detached and pure. As to its moderation, this hath to be combined with tact and wisdom as prescribed in the Holy Scriptures and Tablets. 
(Bahá’u’lláh, Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, p. 172)

It is preferable, then, that some measure of moderation be achieved, and by moderation is meant the enactment of such laws and regulations as would prevent the unwarranted concentration of wealth in the hands of the few and satisfy the essential needs of the many. 
(‘Abdu’l-Bahá, Some Answered Questions, pp. 316-317)

For desire is a flame that has reduced to ashes uncounted lifetime harvests of the learned, a devouring fire that even the vast sea of their accumulated knowledge could never quench. How often has it happened that an individual who was graced with every attribute of humanity and wore the jewel of true understanding, nevertheless followed after his passions until his excellent qualities passed beyond moderation and he was forced into excess. His pure intentions changed to evil ones, his attributes were no longer put to uses worthy of them, and the power of his desires turned him aside from righteousness and its rewards into ways that were dangerous and dark. A good character is in the sight of God and His chosen ones and the possessors of insight, the most excellent and praiseworthy of all things, but always on condition that its centre of emanation should be reason and knowledge and its base should be true moderation. 
(‘Abdu’l-Bahá, The Secret of Divine Civilization, pp. 59–60)

How complex is the life of the present age and how much more complex we are making it daily! The needs of humanity seem never to come to an end. The more men accumulate the more they want. There is only one way of freedom and that is by shutting one's eyes and heart to all these things which distract the mind. 
(Words of 'Abdu'l-Bahá, from the Diary of Ahmad Sohrab, September 21, 1913. Star of the West, Vol. 8 (April 9, 1917) no. 2, p. 17. Quoted in The Wisdom of the Master: The Spiritual Teachings of 'Abdu'l-Bahá. Los Angeles, Kalimát Press, 2002)

Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one’s carnal desires and corrupt inclinations. It calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures. It requires total abstinence from all alcoholic drinks, from opium, and from similar habit-forming drugs. It condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity, and of sexual vices. It can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age. Nay rather it seeks to demonstrate, through the dynamic force of its example, the pernicious character of such theories, the falsity of such standards, the hollowness of such claims, the perversity of such habits, and the sacrilegious character of such excesses. 
(Shoghi Effendi, The Advent of Divine Justice”, p. 30)

One of the signs of a decadent society, a sign which is very evident in the world today, is an almost frenetic devotion to pleasure and diversion, an insatiable thirst for amusement, a fanatical devotion to games and sport, a reluctance to treat any matter seriously, and a scornful, derisory attitude towards virtue and solid worth. Abandonment of “a frivolous conduct” does not imply that a Bahá’í must be sour-faced or perpetually solemn. Humour, happiness, joy are characteristics of a true Bahá’í life. Frivolity palls and eventually leads to boredom and emptiness, but true happiness and joy and humour that are parts of a balanced life that includes serious thought, compassion and humble servitude to God, are characteristics that enrich life and add to its radiance. 
(From a letter dated 8 May 1979 written on behalf of the Universal House of Justice to an individual believer)

SERVICE

It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action....That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens. 
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, p. 250)

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 endeavours be spent in promoting your personal interest. Be generous in your days of plenty, and be patient in the hour of loss.... Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low. 
(Bahá'u'lláh, Tablets of Bahá'u'lláh revealed after the Kitáb-i-Aqdas. 1978, p. 138)

Work done in the spirit of service is the highest form of worship. 
(‘Abdu’l-Bahá, Divine Philosophy, p. 83)

Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. 
(‘Abdu’l-Bahá, Paris Talks, pp. 176-177)

Some men and women glory in their exalted thoughts, but if these thoughts never reach the plane of action they remain useless: the power of thought is dependent on its manifestation in deeds. 
(‘Abdu’l-Bahá, Paris Talks)

Commerce, agriculture and industry should not, in truth, be a bar to service of the one true God. Indeed, such occupations are most potent instruments and clear proofs for the manifestation of the evidences of one's piety, of one's trustworthiness and of the virtues of the All-Merciful Lord. 
(‘Abdu’l-Bahá, The Compilation of Compilations, vol II, p. 341)

Everyone should have some trade, or art or profession, be he rich or poor, and with this he must serve humanity. This service is acceptable as the highest form of worship. 
(‘Abdu’l-Bahá, Abdu’l-Baha in London, p. 93)

In the Baha’i Cause arts, sciences and all crafts are (counted as) worship. 
(‘Abdu’l-Bahá, Paris Talks, pp. 176-77)

That Spirit is the Oneness of the world of humanity, the establishing of Universal Peace, right and justice, the fact that religion must be conducive to harmony among mankind, reconcile reason and science, equality of men and women, the freedom and independence of all men; the founding of heavenly morale and love for all mankind, even for animals; the universalizing of Common knowledge, and the fact that a profession and trade and agriculture are the worship of God, that a farmer who engages in tilling and cultivating his farm with the utmost effort is like unto a worshipper who devotes himself to the worship of God with the utmost humility and supplication in a temple of worship and that a laborer who works with justice and sincerity is as though engaged in prayer. – 
(‘Abdu’l-Bahá, Star of the West, October 1919, p. 226)

Service to the friends is service to the Kingdom of God, and consideration shown to the poor is one of the greatest teachings of God. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 11, p. 27)

TOWARDS A BAHA’I ECONOMICS

There are practically no technical teachings on economics in the Cause, such as banking, the price system, and others. The Cause is not an economic system, nor should its Founders be considered as having been technical economists. The contribution of the Faith to this subject is essentially indirect, as it consists in the application of spiritual principles to our present-day economic system. Bahá’u’lláh has given us a few basic principles which should guide future Bahá’í economists in establishing such institutions as will adjust the economic relationships of the world. 
(From a letter dated 26 December 1935 written on behalf of Shoghi Effendi to an individual, in Social Action: A Compilation Prepared by the Research Department of the Universal House of Justice, 2021, no. 219, p. 130)

The fundamentals of the whole economic condition are divine in nature and are associated with the world of the heart and spirit. This is fully explained in the Bahá’í teaching, and without knowledge of its principles no improvement in the economic state can be realized.… Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. 
(From a talk given by ‘Abdu’l-Bahá on 23 July 1912, The Promulgation of Universal Peace, para.3, p. 334)

By the statement ‘the economic solution is divine in nature’ is meant that religion alone can, in the last resort, bring in man’s nature such a fundamental change as to enable him to adjust the economic relationships of society. It is only in this way that man can control the economic forces that threaten to disrupt the foundations of his existence, and thus assert his mastery of the forces of nature. 
(From a letter dated 26 December 1935 written on behalf of Shoghi Effendi to an individual, in Social Action, no. 219, pp. 130-131)

In the Bahá’í economic system of the future, private ownership will be retained, but will be controlled, regulated and even restricted. Complete socialization is not only impossible but most unjust, and in this the Cause is in fundamental disagreement with the extreme socialists or communists. It can also not agree with the other extreme tendency represented by the ‘Laissez-faire’ or individualistic school of economics which became very popular in the late 18th century… by the so-called democratic countries. For absolute freedom, even in the economic sphere, leads to confusion and corruption, and acts not only to the detriment of the state, or the collectivity, but inevitably results in the end in jeopardizing the very interests of the individual himself. Individualism and socialism, therefore do not offer the right solution to the economic problem…. The Cause can and indeed will in the future maintain the right balance between the two extreme tendencies of individualism and collectivism, not only in the field of economics, but in all other social domains. 
(From a letter dated 25 August 1939 written on behalf of Shoghi Effendi as transcribed by the recipient in a manuscript held at the Bahá’í World Centre)

One could postulate two extremes of economic theory: those who believe that the best solution is to remove all governmental control and intervention from the operation of the economic system, and those who believe that the functioning of the economic system should be closely supervised and adjusted by the State so that society in not at the mercy of the system but has it under its control. As has become abundantly clear, neither extreme is workable, and proponents of both have gradually come to adopt more moderate stances, although there tends to be an oscillation of viewpoints in response to changing conditions. It was to the proponents of one of these extremes and to the current highly unsatisfactory economic situation in the world that the House of Justice was alluding when it referred to those ideologies which have tended ‘to callously abandon starving millions to the operations of a market system that all too clearly is aggravating the plight of the majority of mankind, while enabling small sections to live in a condition of affluence scarcely dreamed of by our forebears.’ 
(From a letter dated 13 November 1985 written on behalf of the Universal House of Justice to an individual, in Social Action, no.222, pp. 132-33)

A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of the people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life. 
(From a talk give by ‘Abdu’l-Bahá on 13 November 1911, Paris Talks no.46.11, p. 191)

Certainly, some being enormously rich and others lamentably poor, an organization is necessary to control and improve this state of affairs. It is important to limit riches, as it is also of importance to limit poverty. Either extreme is not good. To be seated in the mean is most desirable. If it be right for a capitalist to possess a large fortune, it is equally just that his workman should have a sufficient means of existence. 
(From a talk give by ‘Abdu’l-Bahá on 13 November 1911, Paris Talks no.46.10, p. 191)

However, absolute equality is just as untenable, for complete equality in wealth, power, commerce, agriculture, and industry would result in chaos and disorder, disrupt livelihoods, provoke universal discontent, and undermine the orderly conduct of the affairs of the community. For unjustified equality is also fraught with peril. It is preferable, then, that some measure of moderation be achieved, and by moderation is meant the enactment of such laws and regulations as would prevent the unwarranted concentration of wealth in the hands of the few and satisfy the essential needs of the many. 
(‘Abdu’l-Bahá, in Some Answered Questions, 2022, no.78.5. pp. 316-17)

Every business company should be established on divine principles. Its foundations should be trustworthiness, piety and truthfulness in order to protect the rights of the people. 
(‘Abdu’l-Bahá, The Compilation of Compilations vol II, p. 341)

Your criterion should be to pursue your commercial activities with such fairness and equity as to be a cause of guidance to others. 
(‘Abdu’l-Bahá, The Compilation of Compilations vol II, p. 341)

It is indeed a good and praiseworthy thing to progress materially, but in so doing, let us not neglect the more important spiritual progress, and close our eyes to the Divine light shining in our midst. Only by improving spiritually as well as materially can we make any real progress, and become perfect beings. It was in order to bring this spiritual life and light into the world that all the great Teachers have appeared. They came so that the Sun of Truth might be manifested, and shine in the hearts of men, and that through its wondrous power men might attain unto Everlasting Light. 
(‘Abdu’l-Bahá, Paris Talks, pp. 62-63)

… the owners of properties, mines and factories should share their incomes with their employees and give a fairly certain percentage of their products to their workingmen in order that the employees may receive, beside their wages, some of the general income of the factory so that the employee may strive with his soul in the work. 
(‘Abdu’l-Bahá, Foundations of World Unity, p. 43)

POVERTY

Issues of food, nutrition, health and shelter are central to the challenge of providing an adequate standard of living for all members of the human family. These issues cannot, however, be tackled solely as technical or economic problems. Eliminating hunger and malnutrition; establishing food security; providing adequate shelter; and achieving health for all will require a shift in values, a commitment to equity, and a corresponding reorientation of policies, goals and programs.

The technologies and resources exist to meet the basic needs of humanity and to eliminate poverty. Equity in the use of these technologies and resources, however, will come about only with certain understandings and commitments. While individuals must do their utmost to provide for themselves and their dependents, the community must accept responsibility, when necessary, to help meet basic needs. Access to development programs and their benefits must be ensured for all. The economics of food production and distribution will have to be reoriented and the critical role of the farmer in food and economic security properly valued. With regard to health – the physical, spiritual, mental and social well-being of the individual – access to clean water, shelter, and some form of cheap energy would go a long way toward eradicating the problems that currently plague vast numbers of individuals and communities. 
(Bahá'í International Community, Valuing Spirituality in Development: Initial Considerations Regarding the Creation of Spiritually Based Indicators for Development. A concept paper written for the World Faiths and Development Dialogue, Lambeth Palace, London, 18-19 February 1998)

It is now increasingly acknowledged that such conditions as the marginalization of girls and women, poor governance, ethnic and religious antipathy, environmental degradation and unemployment constitute formidable obstacles to the progress and development of communities. These evidence a deeper crisis—one rooted in the values and attitudes that shape relationships at all levels of society. Viewed from this perspective, poverty can be described as the absence of those ethical, social and material resources needed to develop the moral, intellectual and social capacities of individuals, communities and institutions. Moral reasoning, group decision-making and freedom from racism, for example, are all essential tools for poverty alleviation. Such capacities must shape individual thinking as well as institutional arrangements and policy-making. To be clear, the goal at hand is not only to remove the ills of poverty but to engage the masses of humanity in the construction of a just global order. 
(Bahá'í International Community, Eradicating Poverty: Moving Forward As One, 2008)

And among the teachings of Bahá'u'lláh is man's freedom, that through the ideal Power he should be free and emancipated from the captivity of the world of nature; for as long as man is captive to nature he is a ferocious animal, as the struggle for existence is one of the exigencies of the world of nature. This matter of the struggle for existence is the fountain-head of all calamities and is the supreme affliction. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, p. 302)

WEALTH

Know ye in truth that wealth is a mighty barrier between the seeker and his desire, the lover and his beloved. The rich, but for a few, shall in no wise attain the court of His presence nor enter the city of content and resignation.... 
(Bahá'u'lláh, The Hidden Words (Persian) 53)

Be not troubled in poverty or confident in riches, for poverty is followed by riches, and riches are followed by poverty. Yet to be poor in all save God is a wondrous gift, belittle not the value thereof, for in the end it will make thee rich in God... 
(Bahá'u'lláh, The Hidden Words (Persian) 51)

O SON OF PASSION!
Cleanse thyself from the defilement of riches and in perfect peace advance into the realm of poverty; that from the well-spring of detachment thou mayest quaff the wine of immortal life. 
(Bahá'u'lláh, The Hidden Words (Persian) 55)

O CHILDREN OF DUST!
Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path of destruction, and deprive them of the Tree of Wealth. To give and to be generous are attributes of Mine; well is it with him that adorneth himself with My virtues. 
(Bahá'u'lláh, The Hidden Words (Persian) 49)

Wealth is praiseworthy in the highest degree, if it is acquired by an individual's own efforts and the grace of God, in commerce, agriculture, art and industry, and if it be expended for philanthropic purposes. Above all, if a judicious and resourceful individual should initiate measures which would universally enrich the masses of the people, there could be no undertaking greater than this, and it would rank in the sight of God as the supreme achievement, for such a benefactor would supply the needs and insure the comfort and well-being of a great multitude. Wealth is most commendable, provided the entire population is wealthy. If, however, a few have inordinate riches while the rest are impoverished, and no fruit or benefit accrues from that wealth, then it is only a liability to its possessor. If, on the other hand, it is expended for the promotion of knowledge, the founding of elementary and other schools, the encouragement of art and industry, the training of orphans and the poor - in brief, if it is dedicated to the welfare of society - its possessor will stand out before God and man as the most excellent of all who live on earth and will be accounted as one of the people of paradise. 
('Abdu'l-Bahá, The Secret of Divine Civilization, p. 24-25)

No deed of man is greater before God than helping the poor.... Each one of you must have great consideration for the poor and render them assistance. Organize in an effort to help them and prevent increase in poverty. The greatest means for prevention is that whereby the laws of the community will be so framed and enacted that it will not be possible for a few to be millionaires and many destitute. One of Bahá'u'lláh's teachings is the adjustment of means of livelihood in human society. Under this adjustment there can be no extremes in human conditions as regards wealth and sustenance. For the community needs financier, farmer, merchant and laborer just as an army must be composed of commander, officers and privates. All cannot be commanders; all cannot be officers or privates. Each in his station in the social fabric must be competent; each in his function according to ability; but justness of opportunity for all. 
('Abdu'l-Bahá, Foundations of World Unity, p. 36)

We need to start with an appropriate view of material wealth and its utilization. In the material world, to every end has been assigned a means for its accomplishment. Thus vigilance must be exercised in distinguishing "means" from "ends"; otherwise, what is intended as a mere instrument could easily become the very goal of an individual's life. The acquisition of wealth is a case in point; it is acceptable and praiseworthy to the extent that it serves as a means for achieving higher ends--for meeting one's basic necessities, for fostering the progress of one's family, for promoting the welfare of society, and for contributing to the establishment of a world civilization. But to make the accumulation of wealth the central purpose of one's life is unworthy of any human being.

An idea closely related to the above is that the end does not serve to justify the means. However constructive and noble the goal, however significant to one's life or to the welfare of one's family, it must not be attained through improper means. Regrettably, a number of today's leaders--political, social, and religious--as well as some of the directors of financial markets, executives of multinational corporations, chiefs of commerce and industry, and ordinary people who succumb to social pressure and ignore the call of their conscience, act against this principle; they justify any means in order to achieve their goals.

The legitimacy of wealth depends on how it is acquired and on how it is expended. Wealth is praiseworthy in the highest degree, if it is acquired by an individual's own efforts in commerce, agriculture, crafts and industry, if the measures adopted by the individual in generating wealth serve to enrich the generality of the people, and if the wealth thus obtained is expended for philanthropic purposes and the promotion of knowledge, for the establishment of schools and industry and the advancement of education, and in general for the welfare of society.

A host of negative forces, generated by the materialism and corruption so widespread in the world, present a challenge in upholding standards of conduct with respect to financial affairs. The members of the younger generation would do well to ponder the difference between gaining wealth through earnest effort in fields such as agriculture, commerce, the arts, and industry, on the one hand, and, on the other, obtaining it without exertion or through dishonourable means. Let them consider the consequences of each for the spiritual development of the individual, as well as the progress of society, and ask themselves what possibilities exist for generating income and acquiring wealth that will ensure true happiness through the development of spiritual qualities, such as honesty, trustworthiness, generosity, justice, and consideration for others, and the recognition that material means are to be expended for the betterment of the world. 
(Universal House of Justice, To Baha'is in the Cradle of the Faith, 2 April 2010)

The extremes of wealth and poverty in the world are becoming ever more untenable. As inequity persists, so the established order is seen to be unsure of itself, and its values are being questioned. Whatever the tribulations that a conflicted world must confront in the future, [every community must take up] its responsibility to find ways of addressing the root causes of the poverty in its surroundings, …[achieving] the higher purpose of economic activity. 
(Universal House of Justice, To the Baha’is of the World, 1 March 2017)

...it is the concentration of wealth in the hands of the few that is in urgent need of attention. Indeed, the tremendous wealth generated by transnational corporations could be an integral part of the solution to tackle poverty, through strict regulation to ensure good global citizenship, adherence to human rights norms and the distribution of wealth for the benefit of the larger society. 
(Bahá'í International Community, Eradicating Poverty: Moving Forward As One, 2008)

One of the most pressing challenges afflicting multitudes of people across the globe is the disturbed economic situation. The lack of a necessary framework to ensure equity and justice in the distribution of wealth has led to an increase in unemployment and poverty to the extent that even providing life’s basic essentials has become extremely difficult for many strata of society. The consequences of the vast divide between the rich and the poor, whether within or among the nations, are indescribable. 
(Universal House of Justice, To the Baha’is of Iran, 24 October 2018)

DISTRIBUTION OF WEALTH

Overstep not the bounds of moderation, and deal justly with them that serve thee. Bestow upon them according to their needs, and not to the extent that will enable them to lay up riches for themselves, to deck their persons, to embellish their homes, to acquire the things that are of no benefit to them, and to be numbered with the extravagant. Deal with them with undeviating justice, so that none among them may either suffer want, or be pampered with luxuries. This is but manifest justice.

Allow not the abject to rule over and dominate them who are noble and worthy of honor, and suffer not the high-minded to be at the mercy of the contemptible and worthless, for this is what We observed upon Our arrival in the City (Constantinople), and to it We bear witness. We found among its inhabitants some who were possessed of an affluent fortune and lived in the midst of excessive riches, while others were in dire want and abject poverty. This ill beseemeth thy sovereignty, and is unworthy of thy rank.

Let My counsel be acceptable to thee, and strive thou to rule with equity among men, that God may exalt thy name and spread abroad the fame of thy justice in all the world. Beware lest thou aggrandize thy ministers at the expense of thy subjects. Fear the sighs of the poor and of the upright in heart who, at every break of day, bewail their plight, and be unto them a benignant sovereign. They, verily, are thy treasures on earth. It behoveth thee, therefore, to safeguard thy treasures from the assaults of them who wish to rob thee. Inquire into their affairs, and ascertain, every year, nay every month, their condition, and be not of them that are careless of their duty. 
(Bahá'u'lláh [to the Sultan of Turkey], Gleanings from the Writings of Bahá'u'lláh, CXIV, pp. 235-236)

And among the teachings of Bahá'u'lláh is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others. But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Bahá'ís. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, p. 302)

... the Teachings of Bahá'u'lláh advocate voluntary sharing, and this is a greater thing than the equalization of wealth. For equalization must be imposed from without, while sharing is a matter of free choice.

Man reacheth perfection through good deeds, voluntarily performed, not through good deeds the doing of which was forced upon him. And sharing is a personally chosen righteous act: that is, the rich should extend assistance to the poor, they should expend their substance for the poor, but of their own free will, and not because the poor have gained this end by force. For the harvest of force is turmoil and the ruin of the social order. On the other hand voluntary sharing, the freely-chosen expending of one's substance, leadeth to society's comfort and peace. It lighteth up the world; it bestoweth honour upon humankind. 
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 79, p. 115)

Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life. 
(Abdu’l-Bahá, Paris Talks, p. 153)

The fundamental basis of the community is agriculture, tillage of the soil. All must be producers. Each person in the community whose income is equal to his individual producing capacity shall be exempt from taxation. But if his income is greater than his needs he must pay a tax until an adjustment is effected. That is to say, a man's capacity for production and his needs will be equalized and reconciled through taxation. If his production exceeds he will pay a tax; if his necessities exceed his production he shall receive an amount sufficient to equalize or adjust. Therefore taxation will be proportionate to capacity and production and there will be no poor in the community. 
('Abdu'l-Bahá, Foundations of World Unity, p. 37)

First and foremost is the principle that to all the members of the body politic shall be given the greatest achievements of the world of humanity. Each one shall have the utmost welfare and well-being. To solve this problem we must begin with the farmer; there will we lay a foundation for system and order because the peasant class and the agricultural class exceed other classes in the importance of their service. In every village there must be established a general storehouse which will have a number of revenues.

- The first revenue will be that of the tenth or tithes.
- The second revenue (will be derived) from the animals.
- The third revenue, from the minerals, that is to say, every mine prospected or discovered, a third thereof will go to this vast storehouse.
- The fourth is this: whosoever dies without leaving any heirs all his heritage will go to the general storehouse.
- Fifth, if any treasures shall be found on the land they should be devoted to this storehouse.
All these revenues will be assembled in this storehouse.

As to the first, the tenths or tithes: we will consider a farmer, one of the peasants. We will look into his income. We will find out, for instance, what is his annual revenue and also what are his expenditures. Now, if his income be equal to his expenditures, from such a farmer nothing whatever will be taken. That is, he will not be subjected to taxation of any sort, needing as he does all his income. Another farmer may have expenses running up to one thousand dollars we will say, and his income is two thousand dollars. From such an one a tenth will be required, because he has a surplus. But if his income be ten thousand dollars and his expenses one thousand dollars or his income twenty thousand dollars, he will have to pay as taxes, one-fourth. If his income be one hundred thousand dollars and his expenses five thousand, one third will he have to pay because he still has a surplus since his expenses are five thousand and his income one hundred thousand. If he pays, say, thirty-five thousand dollars, in addition to the expenditure of five thousand he still has sixty thousand left. But if his expenses be ten thousand and his income two hundred thousand then he must give an even half because ninety thousand will be in that case the sum remaining. Such a scale as this will determine allotment of taxes. All the income from such revenues will go to this general storehouse.

Then there must be considered such emergencies as follows: a certain farmer whose expenses run up to ten thousand dollars and whose income is only five thousand, he will receive necessary expenses from the storehouse. Five thousand dollars will be allotted to him so he will not be in need.

Then the orphans will be looked after, all of whose expenses will be taken care of. The cripples in the village - all their expenses will be looked after. The poor in the village - their necessary expenses will be defrayed. And other members who for valid reasons are incapacitated - the blind, the old, the deaf - their comfort must be looked after. In the village no one will remain in need or in want. All will live in the utmost comfort and welfare. Yet no schism will assail the general order of the body politic.

Hence the expenses or expenditures of the general storehouse are now made clear and its activities made manifest. The income of this general storehouse has been shown. Certain trustees will be elected by the people in a given village to look after these transactions. The farmers will be taken care of and if after all these expenses are defrayed any surplus is found in the storehouse it must be transferred to the national treasury.

This system is all thus ordered so that in the village the very poor will be comfortable, the orphans will live happily and well; in a word, no one will be left destitute. All the individual members of the body politic will thus live comfortably and well.

For larger cities, naturally, there will be a system on a larger scale. Were I to go into that solution the details thereof would be very lengthy. 
('Abdu'l-Bahá, Foundations of World Unity, p. 39-41)

CAPITAL AND LABOUR

The question of socialization is very important. It will not be solved by strikes for wages. All the governments of the world must be united and organize an assembly the members of which should be elected from the parliaments and the nobles of the nations. These must plan with utmost wisdom and power so that neither the capitalists suffer from enormous losses nor the laborers become needy. In the utmost moderation they should make the law; then announce to the public that the rights of the working people are to be strongly preserved. Also the rights of the capitalists are to be protected. When such a general plan is adopted by the will of both sides, should a strike occur, all the governments of the world collectively should resist it. Otherwise the labor problem will lead to much destruction, especially in Europe. Terrible things will take place.

For instance, the owners of properties, mines and factories should share their incomes with their employees and give a fairly certain percentage of their products to their workingmen in order that the employees may receive, beside their wages, some of the general income of the factory so that the employee may strive with his soul in the work.

No more trusts* will remain in the future. The question of the trusts will be wiped away entirely. Also, every factory that has ten thousand shares will give two thousand shares of these ten thousand to its employees and will write the shares in their names, so that they may have them, and the rest will belong to the capitalists. Then at the end of the month or year whatever they may earn after the expenses and wages are paid, according to the number of shares, should be divided among both. In reality, so far great injustice has befallen the common people. Laws must be made because it is impossible for the laborers to be satisfied with the present system. They will strike every month and every year. Finally, the capitalists will lose. 
('Abdu'l-Bahá, Foundations of World Unity, p. 43-44) * A trust is a corporation in a monopoly position.

WORK AND EMPLOYMENT

O MY SERVANT!
Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on everyone to engage in crafts and professions, for therein lies the secret of wealth, O men of understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and ever will be for the fire. 
(Bahá'u'lláh, The Hidden Words (Persian) 80)

O MY SERVANT!
The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds. 
(Bahá'u'lláh, The Hidden Words (Persian) 82)

It is incumbent upon each one of you to engage in some occupation - such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God.... Waste not your hours in idleness and sloth, but occupy yourselves with what will profit you and others.... The most despised of men in the sight of God are they who sit and beg. Hold ye fast unto the cord of means and place your trust in God, the Provider of all means. 
(Bahá'u'lláh, Kitáb-i-Aqdas, para. 33, p. 30)

It is obligatory for men and women to engage in a trade or profession. Bahá'u'lláh exalts "engagement in such work" to the "rank of worship" of God. The spiritual and practical significance of this law, and the mutual responsibility of the individual and society for its implementation are explained in a letter written on behalf of Shoghi Effendi:

With reference to Bahá'u'lláh's command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá'u'lláh further states that mendacity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá'u'lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.

In one of His Tablets, Abdu'l-Bahá states that "if a person is incapable of earning a living, is stricken by dire poverty or becometh helpless, then it is incumbent on the wealthy or the Deputies to provide him with a monthly allowance for his subsistence.... By 'Deputies' is meant the representatives of the people, that is to say the members of the House of Justice."

In response to a question concerning whether Bahá'u'lláh's injunction requires a wife and mother, as well as her husband, to work for a livelihood, the Universal House of Justice has explained that Bahá'u'lláh's directive is for the friends to be engaged in an occupation which will profit themselves and others, and that homemaking is a highly honourable and responsible work of fundamental importance to society.

Concerning the retirement from work for individuals who have reached a certain age, Shoghi Effendi in a letter written on his behalf stated that "this is a matter on which the International House of Justice will have to legislate as there are no provisions in the Aqdas concerning it". 
(Bahá’u’lláh, Kitáb-i-Aqdas, note 56 to para. 33 "to engage in some occupation", p. 192-193)

The provision of meaningful work represents an essential component of poverty alleviation efforts. The meaningful engagement of young people becomes even more important as urban populations swell and, with them, the increase of slums, rising crime rates, use of drugs, unemployment, breakdown of family structures and social isolation. Today, young people between the ages of 15-29 account for nearly half of all adults in 100 economically disadvantaged nations. Lack of meaningful employment only feeds their hopelessness and frustration. Yet it is not only the quantity but also the quality and meaning of work that needs to be reconsidered. Whether tilling the soil or selling goods, one’s work should not be reduced to a means for acquiring more goods or as an expendable cost of production. One’s work is the means of developing one’s craft, of refining one’s character, and contributing to the welfare and progress of society. Indeed, the fight against underemployment must begin with the dignity and value of all human labor, even if it is humble, insecure, unprofitable or unremunerated. 
(Bahá'í International Community, Eradicating Poverty: Moving Forward As One, 2008)

...it is... important to emphasize the relationship between production and employment as a critical dimension of a strong economy. Too often, increases in productivity have been accompanied by delocalization or a transition to automation and thus, rising levels of unemployment. A single-minded focus on profit-maximization has also valued workforce reduction wherever possible. Under the present system, unemployment and underemployment are soaring and the majority of the world’s population does not earn enough to meet their basic needs. Those living in poverty have no means by which to express themselves in such a system. Sustainable production is not simply about ‘greener’ technology but rather, should involve systems that enable all human beings to contribute to the productive process. In such a system, all are producers, and all have the opportunity to earn (or receive, if unable to earn) enough to meet their needs. More than simply the means of generating wealth and meeting basic needs, work provides a role in the community and developing one’s talents, refining one’s character, rendering service and contributing to the advancement of society. 
(Bahá'í International Community, Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism, 2010)

SUSTAINABILITY

Reflect upon the inner realities of the universe, the secret wisdoms involved, the enigmas, the inter-relationships, the rules that govern all. For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever. 
(‘Abdu’l-Bahá, Selections from the Writings of Abdul-Baha, p. 157)

Were one to observe with an eye that discovereth the realities of all things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that co-operation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch as all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly. 
(‘Abdu’l-Bahá, “Conservation of the Earth’s Resources”, Compilation of Compilations, Volume 1, p. 71)

If religious beliefs and opinions are found contrary to the standards of science, they are mere superstitions and imaginations; for the antithesis of knowledge is ignorance, and the child of ignorance is superstition. 
(‘Abdu’l-Bahá, Bahai World Faith, p. 240)

Consider the world of created beings, how varied and diverse they are in species, yet with one sole origin. All the differences that appear are those of outward form and colour. This diversity of type is apparent throughout the whole of nature.... Let us look... at the beauty in diversity, the beauty of harmony, and learn a lesson.... 
(‘Abdu’l-Bahá, Paris Talks, p. 51-52)

Against the backdrop of climate change, environmental degradation, and the crippling extremes of wealth and poverty, the transformation from a culture of unfettered consumerism to a culture of sustainability has gained momentum in large part through the efforts of civil society organizations and governmental agencies worldwide. Beyond informed policies and ‘greener technologies’ it is a transformation that will require an earnest examination of our understanding of human nature and of the cultural frameworks driving institutions of government, business, education, and media around the world. Questions of what is natural and just will need to be critically re-examined. The issue of sustainable consumption and production... will need to be considered in the broader context of an ailing social order—one characterized by competition, violence, conflict and insecurity—of which it is a part. 
(Bahá'í International Community, Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism, 2010)

The... transition to sustainable consumption and production [is] part of a global enterprise which enables all individuals to fulfill their dual purpose, namely to develop their inherent potentialities and to contribute to the betterment of the wider community. It is not enough to conceive of sustainable consumption and production in terms of creating opportunities for those living in poverty to meet their basic needs. Rather, with the understanding that each individual has a contribution to make to the construction of a more just and peaceful social order, these processes must be arranged in a way that permits each to play his or her rightful role as productive member of society. Within such a framework, sustainable consumption and production could be characterized as processes that provide for the material, social and spiritual needs of humanity across generations and enable all peoples to contribute to the ongoing advancement of society.

Progress at the technical and policy levels now needs to be accompanied by public dialogue—among rural and urban dwellers; among the materially poor and the affluent; among men, women and young persons alike—on the ethical foundations of the necessary systemic change. A sustainable social order is distinguished, among other things, by an ethic of reciprocity and balance at all levels of human organization. A relevant analogy is the human body: here, millions of cells collaborate to make human life possible. The astounding diversity of form and function connects them in a lifelong process of giving and receiving. It represents the highest expression of unity in diversity. Within such an order, the concept of justice is embodied in the recognition that the interests of the individual and of the wider community are inextricably linked. The pursuit of justice within the frame of unity (in diversity) provides a guide for collective deliberation and decision-making and offers a means by which unified thought and action can be achieved.

Ultimately, the transformation required to shift towards sustainable consumption and production will entail no less than an organic change in the structure of society itself so as to reflect fully the interdependence of the entire social body—as well as the interconnectedness with the natural world that sustains it. Among these changes, many of which are already the focus of considerable public discourse, are: the consciousness of world citizenship; the eventual federation of all nations through an integrated system of governance with capacity for global decision-making; the establishment of structures which recognize humanity’s common ownership of the earth’s resources; the establishment of full equality between men and women; the elimination of all forms of prejudice; the establishment of a universal currency and other integrating mechanisms that promote global economic justice; the adoption of an international auxiliary language to facilitate mutual understanding; and the redirection of massive military expenditures towards constructive social ends. 
(Bahá'í International Community, Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism, 2010)

The movement to redefine cultural norms in light of the exigencies of justice and sustainability is well underway. In different measures, leading cultural institutions, including governments, education and media, as well as businesses, religious organizations and civil society are bringing the values of sustainability to the forefront of public consciousness. Broader visions of human purpose and prosperity are moving from the periphery to the center of public discourse. It is becoming clear that the pathway to sustainability will be one of empowerment, collaboration and continual processes of questioning, learning and action in all regions of the world. It will be shaped by the experiences of women, men, children, the rich, the poor, the governors and the governed as each one is enabled to play their rightful role in the construction of a new society. As the sweeping tides of consumerism, unfettered consumption, extreme poverty and marginalization recede, they will reveal the human capacities for justice, reciprocity and happiness. 
(Bahá'í International Community, Rethinking Prosperity: Forging Alternatives to a Culture of Consumerism, 2010)

TRANSFORMATION - A NEW WORLD ORDER

"All men have been created to carry forward an ever-advancing civilization." 
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CIX, p. 215)

Humanity... is approaching today the crowning stage in a millennia-long process which has brought it from its collective infancy to the threshold of maturity—a stage that will witness the unification of the human race. Not unlike the individual who passes through the unsettled yet promising period of adolescence, during which latent powers and capacities come to light, humankind as a whole is in the midst of an unprecedented transition. Behind so much of the turbulence and commotion of contemporary life are the fits and starts of a humanity struggling to come of age. Widely accepted practices and conventions, cherished attitudes and habits, are one by one being rendered obsolete, as the imperatives of maturity begin to assert themselves. 
(Universal House of Justice, To the Baha'is of Iran, 2 March 2013 para. 3)

[We] see in the revolutionary changes taking place in every sphere of life the interaction of two fundamental processes. One is destructive in nature, while the other is integrative; both serve to carry humanity, each in its own way, along the path leading towards its full maturity. The operation of the former is everywhere apparent—in the vicissitudes that have afflicted time-honoured institutions, in the impotence of leaders at all levels to mend the fractures appearing in the structure of society, in the dismantling of social norms that have long held in check unseemly passions, and in the despondency and indifference exhibited not only by individuals but also by entire societies that have lost any vital sense of purpose. Though devastating in their effects, the forces of disintegration tend to sweep away barriers that block humanity’s progress, opening space for the process of integration to draw diverse groups together and disclosing new opportunities for cooperation and collaboration.... [The] forces associated with the process of integration... will continue to gain in strength, no matter how bleak the immediate horizons. Human affairs will be utterly reorganized, and an era of universal peace inaugurated. 
(Universal House of Justice, To the Baha'is of Iran, 2 March 2013 para. 4)

Today the world is assailed by an array of destructive forces. Materialism, rooted in the West, has now spread to every corner of the planet, breeding, in the name of a strong global economy and human welfare, a culture of consumerism. It skilfully and ingeniously promotes a habit of consumption that seeks to satisfy the basest and most selfish desires, while encouraging the expenditure of wealth so as to prolong and exacerbate social conflict. One result is a deepening confusion on the part of young people everywhere, a sense of hopelessness in the ranks of those who would drive progress, and the emergence of a myriad social maladies.

The key to resolving these social ills rests in the hands of a youthful generation convinced of the nobility of human beings; eagerly seeking a deeper understanding of the true purpose of existence; able to distinguish between divine religion and mere superstition; clear in the view of science and religion as two independent yet complementary systems of knowledge that propel human progress; conscious of and drawn to the beauty and power of unity in diversity; secure in the knowledge that real glory is to be found in service to one's country and to the peoples of the world; and mindful that the acquisition of wealth is praiseworthy only insofar as it is attained through just means and expended for benevolent purposes, for the promotion of knowledge and toward the common good. Thus must our youth prepare themselves to shoulder the tremendous responsibilities that await them. And thus will they prove immune to the atmosphere of greed that surrounds them and press forward unwavering in the pursuit of their exalted goals. 
(Universal House of Justice, To Baha'is in the Cradle of the Faith, 2 April 2010)

Animating the... new set of relationships among these three protagonists is a vision of a future society... which compares the world to the human body. Cooperation is the principle that governs the functioning of that system. Just as the appearance of the rational soul in this realm of existence is made possible through the complex association of countless cells, whose organization in tissues and organs allows for the realization of distinctive capacities, so can civilization be seen as the outcome of a set of interactions among closely integrated, diverse components which have transcended the narrow purpose of tending to their own existence. And just as the viability of every cell and every organ is contingent upon the health of the body as a whole, so should the prosperity of every individual, every family, every people be sought in the well-being of the entire human race. 
(Universal House of Justice, To the Baha'is of Iran, 2 March 2013, para. 12)

If the web of relationships alluded to above is to take shape and give rise to a pattern of life distinguished by adherence to the principle of the oneness of humankind, certain foundational concepts must be carefully examined. Most notable among them is the conception of power. Clearly the concept of power as a means of domination, with the accompanying notions of contest, contention, division and superiority, must be left behind. This is not to deny the operation of power; after all, even in cases where institutions of society have received their mandates through the consent of the people, power is involved in the exercise of authority. But political processes, like other processes of life, should not remain unaffected by the powers of the human spirit... the power of unity, of love, of humble service, of pure deeds. Associated with power in this sense are words such as “release”, “encourage”, “channel”, “guide” and “enable”. Power is not a finite entity which is to be “seized” and “jealously guarded”; it constitutes a limitless capacity to transform that resides in the human race as a body. 
(Universal House of Justice, To the Baha'is of Iran, 2 March 2013, para. 13)

The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.

National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to increase the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation - such is the goal towards which humanity, impelled by the unifying forces of life, is moving. 
(Shoghi Effendi, The World Order of Bahá'u'lláh, p. 203-204)