World Religions and an Ethical Life: Some personal reflections
by Sara Clarke-Habibi
Thank you for inviting me to be part of this panel. I’ve decided to share today three ethical principles, based on my personal religious journey, that I try to live by.
My Personal Journey through World Religions
I’ve always been interested in religion and was raised with a sense of spirituality from childhood. My exposure to world religions began early: I was raised with Christian teachings and Hindu teachings; I then studied Judaism as a teenager in Israel and later at university in Canada. Around the same time, I began learning about the Baha’i Faith. After a year of study, I became a Baha’i at the age of 17.
There are over 5 million Baha’is around the world who come from every culture and religious tradition. What joins them together is their desire to put into action the spiritual teachings of Baha’u’llah.
Baha’u’llah claimed to be the most recent Divine Educator, in a series starting with Adam and continuing through Abraham, Moses, Krishna, Buddha, Jesus Christ and Muhammad. Baha’i teachings are vast but start with recognizing what we call the ‘three onenesses’: the Oneness of God, the Oneness of Humankind, and the Oneness of Religions[1]
As I deepened myself in these teachings, it helped me gain an integrative perspective on world religions and has motivated me to understand as much as I can about the spiritual heritage of humankind, that vast endowment of spiritual insight which the world has been privileged to receive.
My first ethic relates to transformation:
As I learned about humanity’s spiritual heritage, I discovered that all religions call for and point to the path of transformation. Baha’u’llah writes: “Is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both humanity’s inner life and external conditions?”[2]
This is an age-old teaching: the good life and the good society are (ultimately) the outcomes of a process of inward and outward transformation.[3] In my life, this motivates me to pray, meditate, self-reflect each day on the alignment and integrity of my inner and outer life—like the Eight-Fold path in Buddhism.
I challenge myself to grow in my practice of spiritual qualities such as trustworthiness, humility, loving-kindness, generosity, search for truth, and courage. I am also motivated to engage actively in transformative processes in the world around me, whether through my research or my work: to build and support peace, to promote equality, cooperation, justice, and well-being in our global community (and in my family life!)
So my first ethic is commitment to inward and outward transformation.
My second ethic relates to having a global perspective:
The notion of transformation doesn’t stop at the individual however. It takes on global dimensions. We, as individuals, cultures, nations, and a world community, are in a continuous process of development in our consciousness, which has an effect on our modes and patterns of life.
The Great Teachers of all religions inaugurate a fresh vision of human potential, and awaken a fresh capacity to manifest that potential[4]. They mandate new standards in social ethics and social organization.
Baha’u’llah speaks at length and in clear and unmistakable language about the needs, challenges and opportunities of the present time, and about the role of spiritual transformation in the future prosperity and peace of the global community. He declares that the greatest challenge of this Age is the recognition and operationalization of the oneness and unity of the entire human race. He says:
“Let your vision be world-embracing, rather than confined to your own self.”[5]
“The earth is but one country, and mankind its citizens.”[6]
This is my second ethic: commitment to the oneness of humanity.
How many of today’s global challenges are directly or indirectly related to prejudice, inequality, conflict and violence in the name of religion? In the name of race? In the name of nationalism? And yet Baha’u’llah says:
“Ye are the fruits of one tree, and the leaves of one branch. Deal ye one with another with the utmost love and harmony.”[7]
“Consort with the followers of all religions in a spirit of friendliness and fellowship.”[8]
“So powerful is the light of unity that it can illuminate the whole earth.”[9]
This global perspective has led me to see myself as a citizen of the world, and to expand my religious worldview. It shapes the way I relate to others and removes a lot of the threats and barriers that might otherwise keep people separated.But it goes beyond a faint sense of solidarity. As the Guardian of the Baha'i Faith, Shoghi Effendi, wrote: it “implies an organic change in the structure of present-day society.”[10]
“Soon will the present-day order be rolled up,” Baha’u’llah said, “and a new one spread out in its stead.”[11]
Indeed, “these fruitless strifes, these ruinous wars shall pass away and the Most Great Peace shall come.”[12]
“It is not his to boast who loveth his country, but it is his who loveth the world.”[13]
Therefore, “Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.”[14]
This is where impact comes in: because we are talking about social and structural change on a global scale. Transformation on a global scale cannot result from informal good intentions and charitable effort; it requires specialized knowledge, collaboration, and innovation. This leads me to my third and final ethic for today…
My third ethic relates to knowledge, and the relationship between science and religion:
The Baha’i teachings regard religion and science as two inseparable sources of knowledge for understanding our reality and fulfilling our highest purposes. The Baha’i Writings say:
“Religion and science are the two wings upon which man’s intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone!” [15]
Without science, religion becomes mere tradition and superstition; without religion, science becomes materialistic and risks descending into dangerous inhumanity.
Many of the challenges in our world today, from violations of human rights, to gross inequalities, stem from one or another of these extremes. But Baha’u’llah explains: “God made religion and science to be the measure of our understanding…Weigh all things in this balance.”[16] He also writes, “The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.”[17]
My third ethic is thus an unbiased commitment to knowledge and truth, from whatever source it comes, and a commitment to the necessity for universal education.
This has significant implications for how we see ourselves as scholars and for how the institutions at which we study help us to seek truth(s) and to use the knowledge that we generate.
In preparing for this talk, the organisers also asked me to speak to the question of 'How does religion shape your ethics and way of living and potential to build impact?'
In line with the ethical orientations I have pointed to today, I would say that transformation cannot be only structural or personal, it must be both. And lip-service isn’t enough: vision and intention must translate into action if they are to have any impact on the world, and produce any results of value.
The Baha'i scriptures teach that at this time in history, one of the highest acts of devotion a person or community can offer is to work for the unification of the world and the well-being of its peoples.
Baha’u’llah writes, “It is not through lip-service that the [spiritually oriented] attained to holiness, but by patient lives of active service they have brought light into the world. Therefore strive that your actions day by day may be beautiful prayers. Turn towards God, and seek always to do that which is right and noble. Enrich the poor, raise the fallen, comfort the sorrowful, bring healing to the sick, reassure the fearful, rescue the oppressed, bring hope to the hopeless, shelter the destitute! This is the work of a true Bahá’í, and this is what is expected of him.”[18]
Responding to the final question, 'What does your religious practice demand of you ethically?' this is summarized beautifully in this last quotation from the Baha'i sacred writings that I will read for you. Abdu’l-Baha writes:
“Soon will your swiftly-passing days be over, and the fame and riches, the comforts, the joys provided by […] the world, will be gone without a trace. [With what time you have] Be loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing. Be the helpers of every victim of oppression, the patrons of the disadvantaged. Think at all times of rendering some service to every member of the human race. Pay no heed to aversion and rejection, to disdain, hostility, injustice: act in the opposite way. Be sincerely kind, not in appearance only. Let each one... do some good to every person whose path he crosseth, and be of some benefit to him. Let him improve the character of each and all, and reorient the minds of men. In this way, the light of divine guidance will shine forth, and the blessings of God will cradle all mankind: for love is light, no matter in what abode it dwelleth; and hate is darkness, no matter where it may make its nest…strive to banish that darkness for ever and ever.” [19]
Thank you.
* * *
[1] Baha’u’llah writes, “The Purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves. That the divers communions of the earth, and the manifold systems of religious belief, should never be allowed to foster the feelings of animosity among men, is, in this Day, of the essence of the Faith of God and His Religion. These principles and laws, these firmly-established and mighty systems, have proceeded from one Source, and are the rays of one Light. That they differ one from another is to be attributed to the varying requirements of the ages in which they were promulgated.
[2] Kitab-i-Iqan, p. 240.
[3] The abuses of religion reflect our failure to understand and uphold their true purpose.
[4] “The counsels [of the Divine Messengers] constitute the supreme animating power for the advancement of the world and the exaltation of its peoples. Arise, O people, and, by the power of God’s might, resolve to gain victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies…” Gleanings XLIII
[5] Gleanings of the Writings of Baha'u'llah, Tablet XLIII (great tablet to recommend for study)
[6] “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.” Gleanings CXVII
[7] It continues: “This goal excelleth every other goal… So long, however, as the thick clouds of oppression, which obscure the day star of justice, remain undispelled, it would be difficult for the glory of this station to be unveiled to men’s eyes…. Gleanings, CXXXII
[8] Gleanings, XLIII
[9] Gleanings, CXXXII, p. 288
[10] Goal of a New World Order, p. 42.
[11] Gleanings, IV
[12] Baha’u’llah and the New Era, p. 40
[13] It continues: “Through the power released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men’s hearts, and hath obliterated every trace of restriction and limitation from God’s holy Book.” Gleanings, XLIII
[14] “The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.” Gleanings, CVI
[15] Paris Talks, pg. 145.
[16] Paris Talks, pg. 145.
[17] Gleanings, CXXII
[18] Paris Talks, p. 80-81.
[19] Selections From the Writings of ‘Abdu’l-Bahá, pp. 1-3.