Development

la Relación entre el Desarme y el Desarrollo

New York—24 August 1987

Nueva York, Nueva York
24 de Agosto-11 de Septiembre de 1987

El Fundador de la Fe Baha'i, Bahá'u'lláh, expuso muy claramente la relación entre el desarme y el desarrollo, eso hace más de 100 años, pidiendo con urgencia que las "armas" de la guerra"fueran "convertidas en instrumentos de reconstrucción". Escribiendo a los gobernantes del mundo, dice:

Resolved vuestras diferencias y reducid vuestros armamentos, para que el peso de vuestros gastos sea aliviado y vuestras mentes y corazones se tranquilicen. ...aumentéis vuestros desembolsos cada año, y cargáis el peso de ellos sobre vuestros súbditos. Esto, en verdad, es más de lo que pueden soportar y es una grave injusticia.

Es con este espíritu que la Comunidad Internacional Baha'i propone las observaciones siguientes sobre la relación entre el desarme y el desarrollo:

1.El desarme y el desarrollo son interrelacionados. Los fondos utilizados para fabricar armas agotan las economías nacionales y mundiales. Estos fondos podrían encontrar mejor uso para mejorar las condiciones de vida de los pueblos del mundo.

2.La relación económica entre el desarme y el desarrollo representa sólo un aspecto de esta cuestión. También existe una relación espiritual. Los recursos gastados para armas no solamente ahogan los tesoros nacionales; también ahogan las reservas de esperanza y confianza humanas.

3.Estos dos temas tienen que encararse integrándolos uno a otro. No sólo puede el desarme hacer progresar la causa del desarrollo; también puede el desarrollo hacer progresar la causa del desarme. Desde luego, la clave del avance de ambas causas, el desarme y el desarrollo, radica en promover un sentido de unidad global. A menos que se obtenga la unidad, la paz y la seguridad quedarán fuera de alcance.

La Comunidad Internacional Baha'i, que representa más de 4 millones de Baha'is en 166 países independientes, ha tenido una larga experiencia en cuanto a trabajo para la unidad mundial y la paz mundial. Desde el siglo diecinueve, los Baha'is han hecho llamados por un desarme general y han pedido con urgencia que los líderes del mundo elevaran la seguridad colectiva al nivel de los principios y se guiaran por ellos. La preocupación por el desarrollo social y económico mundial ha sido igualmente un principio fundamental de los Baha'is. Actualmente, los Baha'is están involucrados en esfuerzos de desarrollo social y económico en más de 90 países.

En octubre de 1985, la Casa Universal de Justicia, el consejo administrativo internacional de la Fe Baha'i, publicó una declaración sobre las perspectivas de la paz mundial. En ese documento, la relación entre las necesidades sociales y la paz estaba claramente enfatizada:

La excesiva desigualdad entre ricos y pobres, fuente de grandes sufrimientos, mantiene al mundo en estado de constante inestabilidad, virtualmente al borde de la guerra. Pocas sociedades han encarado de forma efectiva esta situación. La solución exige la aplicación conjunta de enfoques espirituales, morales y prácticos. Hay que observar el problema con una mirada nueva, libre de polémicas económicas e ideológicas, lo cual implica consultar con expertos en una amplia gama de disciplinas y lograr la participación de las gentes que resultarían directamente afectadas por las decisiones que deben tomarse con urgencia. Es un asunto que está ligado no sólo con la necesidad de eliminar los extremos de riqueza y pobreza, sino también con aquellas realidades espirituales cuya comprensión puede producir una nueva actitud universal. El promover tal actitud es ya, en sí mismo, una parte importante de la solución.*

La decepción, y hasta desesperación, ante los fallos de las iniciativas para el desarme y la insuficiencia de los esfuerzos para el desarrollo se sienten por todos lados. Para reemplazar esto por un sentido de esperanza y de fe por el futuro, tenemos que empezar por hacer una evaluación de la magnitud del cambio requerido para lograr una reflexión y acciones más apropiadas para virtudes y prácticas favoreciendo las cualidades de la vida. La problemática mundial exige una transformación radical en los corazones y las mentes de los hombres. Parece que estamos paralizados en nuestros moldes actuales de percepción, empleando modelos y conceptos antiguos. Modelos de este tipo han existido durante siglos y están arraigados en los conceptos de estados naciones, soberanía nacional, conflicto y combate, ganar y perder.

El lema de un nuevo enfoque debe ser la unidad. Sólo el promover la conciencia de que "la tierra es un solo país y la humanidad sus ciudadanos es capaz de neutralizar la desesperación y la ansiedad que nos afligen. Ofrecemos las ideas que siguen como parte de un "curriculum de la esperanza", parte de una receta para levantar el espíritu humano con respecto a los problemas de desarme y desarrollo.

La crisis como oportunidad y desafío. Presenciamos alrededor nuestro un proceso doble en aceleración a la vez de desintegración e integración. Hay un fracaso de ideales agotados e inapropiados, de instituciones e ideas arcaicas, de costumbres y creencias vacías, mientras que al mismo tiempo brotan ideas nuevas, descubrimientos científicos, una comprensión más profunda del comportamiento humano, innovaciones en el manejo de los asuntos humanos. Estas perturbaciones y crisis podrían dar a luz a una nueva esperanza y promesa y deben ser consideradas como oportunidades para mayores medidas de esfuerzo humano creativo. Los verdaderos enemigos no son otros estados o naciones, sino la ignorancia, el prejuicio, la codicia, la pobreza y la enfermedad. Estos adversarios son mucho más dignos de nuestros recursos humanos y naturales.

La humanidad está madurando. El tumulto, las rupturas y la conmoción de estos últimos años son característicos de una etapa de inmadurez del crecimiento. En términos de desarrollo global tenemos que considerarnos como especie en evolución hacia una edad nueva, preparándonos para tareas mayores, asumiendo una lealtad más amplia, adoptando una meta y una dirección más universales, y cultivando la colaboración y la cooperación. Si dejamos de tener un comportamiento destructivo, violento -- comportamiento basado exclusivamente en el propio interés de uno -- nos liberamos para construir una civilización nueva con el genio de una cultura global.

Establecer el contacto entre los seres humanos. Como lo expresa la imagen del Club de Roma, necesitamos construir un puente sobre el barranco humano que hay entre nuestros logros materiales, científicos y tecnológicos por un lado, y nuestras pautas éticas y morales, nuestra madurez espiritual y nuestro sentido colectivo de la meta global por el otro lado. Precisamos aprender cómo nutrir y comprometer nuestro recurso menos utilizado, que se encuentra en todos lados y que se renueva -- es decir el espíritu humano en su integridad. La naturaleza compleja de los problemas y desafíos del mundo encontrará una respuesta sólo con toda la habilidad y toda la voluntad humana. Con estos recursos podemos construir una civilización mundial que promoverá el desarrollo libre y completo del individuo.

La unidad de la raza humana. Se está manifestando un creciente aprecio de que la gente, en el mundo entero, comparta las mismas aspiraciones, esperanzas y anhelos esenciales basados en su naturaleza común, la de ser humano. Estos valores, de los cuales algunos están formulados en la Declaración Universal de Derechos Humanos, pueden inspirar nuestros actos y fortalecer nuestro sentido de unidad. La unidad de la raza humana debe ser entendida, promovida y enfatizada de tal manera que nuestra interdependencia sea considerada como un primer paso necesario en el cumplimiento de las metas gemelas que son el desarme y el desarrollo.

Visión del futuro. Para ayudarnos a emerger de nuestro sentimiento de desesperación y nuestra sensación de lo irremediable, necesitamos una visión, una imagen del futuro que pueda reanimar nuestras energías y levantar nuestro espíritu de dedicación y de sacrificio. Afortunadamente, tenemos la tecnología, las capacidades y los recursos para crear el mundo de nuevo. Podemos explorar las opciones, y podemos compartir nuestra visión, nuestras esperanzas y nuestros proyectos para el porvenir. Baha'is en el mundo entero están trabajando hacia esta visión de un futuro posible:

Una comunidad mundial en la que todas las barreras económicas habrán quedado totalmente derribadas y en la que se reconocerá definitivamente la interdependencia del capital y el trabajo; en la que el clamor del fanatismo y del conflicto religioso habrá sido acallado para siempre; en la que estará definitivamente extinguida la llama de la animosidad racial; en la que un código único de leyes internacionales -- producto de juicioso análisis de los representantes federados del mundo -- será sancionado por la intervención instantánea y coercitiva de las fuerzas combinadas de unidades federadas; y, finalmente, una comunidad mundial en la que el furor de un nacionalismo caprichoso y militante será cambiado por una perdurable conciencia de una ciudadanía mundial; así es como se presenta, a grandes rasgos, el Orden anunciado por Bahá'u'lláh, un Orden que habrá de ser considerado como el más hermoso fruto de una época que madura lentamente.*

* Escritos Baha'is

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The Relationship Between Disarmament and Development

Written statement to the United Nations International Conference on the Relationship Between Disarmament and Development

New York—24 August 1987

The Founder of the Baha'i Faith, Bahá'u'lláh, made clear the relationship between disarmament and development more than 100 years ago, urging that "weapons of war" should be "converted into instruments of reconstruction." Writing to the leaders of the world, he said:

Compose your differences, and reduce your armaments, that the burden of your expenditures may be lightened, and that your minds and hearts may be tranquilized.... you are increasing your outlay every year, and are laying the burden thereof on your subjects. This, verily, is more than they can bear, and is a grievous injustice.

In this spirit, the Baha'i International Community offers the following observations on the connection between disarmament and development:

Disarmament and development are interrelated. Funds used to make weapons are a drain on the national and world economies. Such funds could be better used to raise the living conditions of the world's peoples.
The economic connection between disarmament and development represents only one side of the issue. A spiritual connection also exists. Resources spent for weapons drain not only national treasuries; they also drain the reservoirs of human hope and trust.
The two issues must be approached in an integrated manner. Not only can disarmament further the cause of development; development can further the cause of disarmament. Indeed, the key to advancing the cause of both disarmament and development lies in fostering a sense of global unity. Unless unity is attained, true peace and security will remain out of reach.

The Baha'i International Community, representing more than 4 million Baha'is in 166 independent countries, has had long experience in working for world unity and world peace. Since the 1800s, Baha'is have called for a general disarmament and urged that the principle of collective security be pursued by the world's leaders. Concern for the world's social and economic development, likewise, has been a fundamental principle among Baha'is. Currently, Baha'is are involved in social and economic development efforts in more than 90 countries.

In October 1985 the Universal House of Justice, the international governing council of the Baha'i Faith, issued a statement on the prospects for world peace. In that document, the connection between social needs and peace was clearly stressed:

The inordinate disparity between rich and poor, a source of acute suffering, keeps the world in a state of instability, virtually on the brink of war. Few societies have dealt effectively with this situation. The solution calls for the combined application of spiritual, moral and practical approaches. A fresh look at the problem is required, entailing consultation with experts from a wide spectrum of disciplines, devoid of economic and ideological polemics, and involving the people directly affected in the decisions that must urgently be made. It is an issue that is bound up not only with the necessity for eliminating extremes of wealth and poverty but also with those spiritual verities the understanding of which can produce a new universal attitude. Fostering such an attitude is itself a major part of the solution.

Disappointment, and even despair, over the failure of disarmament initiatives and inadequacy of development efforts is pervasive. To replace this with a sense of hope and with belief in the future, we must begin by appreciating the magnitude of change required to bring about thought and actions more appropriate to life-enhancing virtues and practices. The "world problematique" demands a radical transformation in the hearts and minds of mankind. We appear to be frozen in our present patterns of perception, employing old models and concepts. Such patterns have existed for centuries and are rooted in the concepts of nation states, national sovereignty, conflict and combat, winning and losing.

The watchword for a new approach must be unity. Only a fostering of the consciousness that "the earth is but one country and mankind its citizens" is capable of counteracting the despair and anxiety which afflict us. We offer the following ideas as part of a "curriculum of hope," part of a prescription for uplifting the human spirit in connection with the problems of disarmament and development.

Crisis as Opportunity and Challenge

We witness around us an accelerating two-fold process of disintegration and integration. There is a breakdown of exhausted and inappropriate ideals, of archaic institutions and ideas, of empty customs and beliefs, while at the same time there is a burgeoning of new ideas, fresh discoveries in science, insights into human behavior, innovations in the management of human affairs. These perturbations and crises could give birth to new hope and promise and must be seen as opportunities for greater measures of creative human effort. The real enemies are not other nation-states, but ignorance, prejudice, greed, poverty, and disease. Such adversaries are far more worthy of our human and natural resources.

Humanity Comes of Age

The turmoil, discontinuity and agitation of recent times are characteristic of an immature stage of growth. In terms of global development we must see ourselves moving, as a species, into a new age, preparing for bigger tasks, assuming wider loyalties, adopting a more universal purpose and direction, and cultivating collaboration and cooperation. If we forsake destructive, violent behavior -- behavior that is based on self-interest alone -- we free ourselves to build a new civilization with a global ethos.

Bridging the Human Gap

In the words of the Club of Rome, we need to bridge the human gap which exists between our material, scientific and technological knowledge on the one side, and our ethical and moral standards, our spiritual maturity, and our collective sense of global purpose on the other. We need to learn how to nourish and engage our most underutilized, ubiquitous, renewable resource -- the complete human spirit. The complex nature of the world's problems and challenges will respond only to the fullest range of human skill and will. With such resources we can build a world civilization which will foster the free and full development of the individual.

The Unity of the Human Race

There is a growing appreciation that people the world over share the same essential aspirations, hopes and desires based on their common humanity. These values, some of which are stated in the United Nations Declaration of Human Rights, can inspire our actions and reinforce our sense of oneness. The unity of the human race needs to be understood, promoted, explained and dramatized so that our interdependence will be seen as a necessary first step in the pursuit of the twin goals of disarmament and development.

Vision of the Future

To help us emerge from our feeling of despair and our sense of hopelessness we need a vision, an image of the future which can harness our energies and engage our dedication and sacrifice. Fortunately we have the technology, the skills, the resources to create the world anew. We can explore the options, and we can share our vision, hopes, and plans for the future. Baha'is of the world are working towards this vision of a possible future:

A world community in which all economic barriers will have been permanently demolished and the interdependence of capital and labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law -- the product of the considered judgment of the world's federated representatives -- shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship -- such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. [From the Baha'i writings.]

Written statements received from Non-Governmental Organizations (Rule 45 of the provisional rules of procedure for the International Conference on the Relationship between Disarmament and Development)

UN Document #A/CONF.130/NGO/34

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Declaración de la Comunidad Internacional Baha'i ante la Conferencia

Vienna, Austria—17 June 1987

17-26 de Junio de 1987

La Comunidad Mundial Baha'i, formada por comunidades Baha'is en unas 140 naciones independientes, y que representa un sector de la humanidad de más de 2000 grupos étnicos, y que cuenta con un total de miembros de cuatro millones y medio de niños, jóvenes y adultos de ambos sexos, que viven de acuerdo con los principios y doctrinas de Bahá'u'lláh, el Fundador de la Fe Baha'i. Uno de estos principios establece la "total abstinencia de toda bebida alcohólica, opio y otras drogas habituantes similares".*

Es completamente natural, por lo tanto, que en su compromiso con esta prohibición, la Comunidad Internacional Baha'i haya estado colaborando de todo corazón con la campaña de las Naciones Unidas contra el abuso de las drogas; y aplaude con entusiasmo la actual Conferencia Internacional sobre el Abuso y el Tráfico Ilícito de Estupefacientes como un paso importante para encontrar medios de evitar y erradicar el hábito deshumanizado del abuso de drogas y sustancias nocivas y perjudiciales para la salud.

Con el espíritu de continuar cooperando, nos gustaría, por lo tanto, ofrecer las siguientes observaciones.

La penetrante expansión de sustancias dañinas no se limita, como sabemos, a las sociedades prósperas del mundo Occidental. Sus alarmantes signos pueden observarse ahora en naciones de todos los continentes. No se limita a ciertos grupos sociales; más bien ha penetrado en casi todos los estratos de la sociedad humana. Actualmente, millones de seres humanos, de todas las edades y clases sociales, someten sus espíritus al uso de drogas ilícitas.

En una época cuando la mayor parte de la atención se dirige a combatir el desolador efecto del abuso de las drogas, aplaudimos el creciente interés en evitar y poner mayor énfasis en esta dimensión del problema. También proponemos que, puesto que la demanda de las drogas implica una importante participación humana, la actitud del individuo hacia las drogas, ya sea respecto a la producción, tráfico consumo, debe ser objeto de especial consideración.

Los hombres de ciencia que estudian la conducta humana están actualmente de acuerdo en que "las actitudes más que el saber influyen en la formación de cierta clase de conducta". Ellos observan además que las actitudes "se adquieren durante la primera educación y se adoptan luego como hábitos de vida" y que dichas actitudes aprendidas en esta fase de la vida se convierten en valores, los cuales orientan las decisiones acerca de la conducta"*

Al elaborar programas preventivos y pedagógicos, por lo tanto, el papel de la dimensión espiritual de la realidad humana debe ser objeto de particular reconocimiento. La realidad espiritual ha sido mal entendida o confundida con supersticiones y fanatismos religiosos, y así a menudo descartada como superflua.

Sin embargo, puesto que, desde el punto de vista Baha'i la base fundamental de las religiones divinas es una, la colaboración más cercana y la unidad de pensamiento y propósito entre los pueblos del mundo, no obstante sus filiaciones religiosas e ideológicas es, en nuestra opinión, tanto posible como deseable en cuanto a la protección de la nobleza fundamental del hombre en la creación, y la defensa de su espíritu y alma de los efectos adversos de las sustancias ilícitas.

En las enseñanzas Baha'is el hombre es contemplado como "el Supremo Talismán",* y ha sido creado noble. El poder del pensamiento constituye su realidad esencial. Por medio de este don, ayudado por la educación, un ser humano es capaz de descubrir su pleno potencial en su paso por este mundo.

Así, la Comunidad Internacional Baha'i cree que una comprensión del significado espiritual y del propósito de la vida es uno de los pasos fundamentales en la educación de la humanidad para la prevención del abuso de drogas; y contempla la felicidad como un resultado natural de la búsqueda por parte del hombre de dicha realización en la vida cotidiana, y no como el producto de sustancias químicas.

De igual manera, las escrituras Baha'is ponen énfasis en el papel crucial del hogar y la familia en el cultivo de un sentido de seguridad y determinación, y en establecer ejemplos de conducta. Como el uso de las drogas sin indicación clínica está prohibido para los Baha'is, al cumplir con este mandamiento, los padres de familia cumplen un papel de modelos efectivos para sus hijos.

En relación con esto, nos gustaría señalar la poderosa influencia del papel de los modelos en esta área, ya sea en la familia o en la sociedad en su totalidad, en cualquier campaña para la prevención del abuso de drogas. El valor de las figuras sociales importantes -- inclusive funcionarios gubernamentales, maestros, padres de familia, escritores, legisladores, artistas, profesionales de la salud, atletas sobresalientes y otras celebridades y personalidades influyentes -- el sentar un ejemplo como precedente al abstenerse del uso de drogas ilícitas, es algo que no puede dejar de señalarse con énfasis.

Por último, es la esperanza de la Comunidad Internacional Baha'i que los gobiernos del mundo, aparte de sus diferencias culturales, económicas y políticas, lleguen, en la conferencia que actualmente se celebra, lo más cerca posible a adoptar un objetivo común en la prevención del abuso de drogas, así como en cuanto a poner freno al cultivo y tráfico de narcóticos y otras formas de drogas, excepto para uso clínico.

* De las Escrituras Baha'is.

** Ghadirian, A.M., In Search of Nirvana: a New Perspective on Alcohol and Drug Abuse (En busca del Nirvana: una nueva perspectiva sobre el abuso del alcohol y drogas). George Ronald Publisher, Oxford, England, 1985, p.48.

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Ending Drug Abuse

Statement to the United Nations International Conference on Drug Abuse and Illicit Trafficking

Vienna, Austria—17 June 1987

The Baha'i world community, comprising Baha'i communities in some 140 independent nations, and representing a cross-section of humanity of over 2,000 ethnic backgrounds, with a membership of four and a half million children, youth and adults of both sexes, lives by the principles and teachings of Bahá'u'lláh, the Founder of the Baha'i Faith. One of these teachings stipulates the "total abstinence from all alcoholic drinks, from opium, and from similar habit-forming drugs." (From the Baha'i Writings)

It is only natural, therefore, that in its commitment to this interdiction, the Baha'i International Community has been collaborating wholeheartedly with the United Nations campaign on drug abuse; and it enthusiastically welcomes the present International Conference on Drug Abuse and Illicit Trafficking as a significant step in finding ways of preventing and eradicating the dehumanizing habit of drug and substance abuse.

In the spirit of continuing cooperation, we would like, therefore, to offer the following observations.

The pervasive spread of substance abuse is not confined, as we know, to the affluent societies of the Western world. Its alarming signs can now be discerned among the nations of all continents. It is not limited to certain social groups; rather it has penetrated almost all layers of human society. Today, millions of human beings, of all ages and all walks of life, submit their minds to the influence of illicit drugs.

At a time when most of the attention is being directed toward combating the devastating effect of drug abuse, we welcome the increasing interest in prevention, and call for a greater emphasis to be placed on this dimension of the issue. We also propose that, since the demand for drugs constitutes a major human involvement, the attitude of the individual towards drugs, whether relating to production, traffic or consumption, should receive special consideration.

Behavioral scientists are today in agreement that "attitudes more than knowledge influence the shaping of certain behavior." They note furthermore that attitudes "are acquired during early education and adopted later as a way of life" and that such "learned attitudes become values, and the values guide decisions about behavior." [Ghadirian, A.M., In Search of Nirvana: a New Perspective on Alcohol and Drug Abuse. George Ronald, Publisher, Oxford, England, 1985, p. 48.]

In developing preventive and educational programs, therefore, the role of the spiritual dimension of human reality should receive particular recognition. The spiritual reality has been misunderstood or confused with religious superstitions and fanaticism, and thus is often dismissed as unnecessary. Since, however, in the Baha'i view, the fundamental basis of divine religions is one, closer collaboration and unity of thought and purpose among the peoples of the world regardless of their religious or ideological affiliations is, in our view, both possible and desirable in promoting the fundamental nobility of man in creation, and in protecting his mind and soul from the adverse effects of illicit substances.

In the Baha'i teachings man is viewed as "the supreme Talisman," (From the Baha'i Writings) created noble. The power of thought constitutes his essential reality. Through this gift, assisted by education, a human being can reveal his full potential in the journey through this world.

Thus the Baha'i International Community believes that an understanding of the spiritual meaning and purpose of life is one of the fundamental steps in educating mankind for the prevention of drug abuse; and perceives happiness as a natural outcome of man's quest for such a realization in daily life, and not as the product of chemical substances.

Likewise, the Baha'i writings emphasize the crucial role of home and family in cultivating a sense of security and purpose, and in setting behavioral examples. As the non-medical use of drugs is forbidden to Baha'is, by following this commandment, parents serve as effective role models for their children.

In this connection, we would like to underline the powerful influence of role models, whether in the family or in society at large, in any campaign for prevention of drug abuse. The value of important social figures -- including government officials, teachers, parents, writers, legislators, artists, health professionals, sport stars, and other celebrities and influential personalities -- in setting an example by abstaining from illicit drugs, cannot be overstressed.

Finally, it is the hope of the Baha'i International Community that the governments of the world, regardless of their cultural, economic and political differences, will, in the present conference, come closer to adopting a common goal in preventing drug abuse, as well as in curbing the cultivation and trafficking of narcotics and other forms of drugs, except for medical use.

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Eliminating Religious Intolerance

To the forty-third session of the United Nations Commission on Human Rights Agenda item 23: Implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief

Geneva—3 March 1987

"Religious fanaticism and hatred are a world-devouring fire,whose violence none can quench."

These words, written by the Founder of the Baha'i Faith over 100 years ago, are as true today as they were in the nineteenth century. Indeed, a resurgence of fanatical religious fervor, and its attendant violence, is one of the outstanding social phenomena distinguishing the closing years of the twentieth century.

The Special Rapporteur of the Commission, Dr. Ribeiro, in his excellent first report, has dealt with fanaticism. And Mrs. Odio Benito, the Special Rapporteur of the Sub-Commission, in the report which she will present this year to the Sub-Commission, has touched upon the same problem in her description of the contemporary manifestations of religious intolerance.

There has been a revival of religious fanaticism in all parts of the globe, and among people of varied faiths. It is a truly worldwide phenomenon and, in our view, a deeply disturbing one, for religious fanaticism breeds hatred and violence. We need not look far to find numerous examples in the world today of the civil strife, terror and human suffering that religious fanaticism has wreaked upon religious communities and entire nations. Its pernicious influence can be found at the root of all too many of the wars, conflicts and other ills undermining peace in the world, including the problem of terrorism.

Fanaticism represents a perversion of religion and is directly contrary to the humane teachings brought by the Founders of all the great religions of the world. We believe that the purpose of every religion has been to promote unity among all the peoples of the world, and to outlaw war and violence in human affairs. All the major religions have taught the "Golden Rule." The violence and disruption associated with religious fanaticism testifies to its spiritual emptiness. Fanaticism destroys the very foundations of human solidarity by dividing the world into contending factions, each believing itself to be superior to others and to have an exclusive claim on religious truth. These actions and attitudes negate the very purpose of religion.

The current outbreak of religious fanaticism, while overturning the spiritual values conducive to the unity of mankind, also works to undermine the unique achievements of each of the religions it pretends to serve. The outstanding contributions made to the welfare of society by the teachings of the great religions are steadily being overshadowed by the atrocities committed in the name of those same religions.

Fortunately, the contemporary phenomenon of religious fanaticism does not, in our view, signal the dawn of a new era of religious strife. Instead, we believe that it represents the dying convulsions of doctrines and societies which have openly defied the altruistic teachings of their own faiths. Fanaticism may seem to prevail for a time on the international scene, but ultimately it will die an ignominious death as peoples around the world come to recognize and rediscover the unifying truths enunciated so clearly in all the great religions of the world.

Turning now to the role of the international community in combating religious intolerance in all its many guises, the Baha'i International Community believes that the attention accorded in the United Nations human rights programme to the implementation of the Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief is not only appropriate but must be increased.

This year sees two important landmarks in United Nations activities to combat religious intolerance -- namely, the presentation of the report of the Commission's Special Rapporteur, Dr. Ribeiro, and the presentation of the Odio-Benito Study to the Sub-Commission.

We assume that the Commission will have before it at next year's session the considered views of the Sub-Commission concerning the recommendations made by Mrs. Odio-Benito. Meanwhile, we trust that, this year, the Commission will take careful and measured steps to continue the implementation of the Declaration. We hope that the Commission will be able to reach consensus on the terms on which the Special Rapporteur's mandate will be renewed. We do not believe that public denunciations are necessarily the best method of resolving the issues involved. We therefore appeal to the Commission, and to the Special Rapporteur, to devise strategies which will enable the Rapporteur to discuss problems with Governments and to assist Governments in solving difficulties without politicization of the issues.

It is also, we believe, important that the Commission remind itself of the General Assembly's decision, in December 1962, to initiate the preparation of both a Declaration and a Convention to combat religious intolerance. Practical considerations called, eventually, for priority to be given to the elaboration of a Declaration, but we believe that the Commission should once again recognize that this issue has the same claim to being dealt with in a binding international instrument as does the issue of racial discrimination.

We do not advocate the hasty initiation of a drafting exercise by the Commission, and we believe that the suggestion contained in paragraph 216 of Mrs. Odio-Benito's report -- namely, that non-governmental organizations and independent experts should be entrusted with drafting the outline for a Convention -- is an interesting proposal.

We believe that all men and women of good will can contribute towards hastening the end of religious fanaticism. They can do this, first, by living up to the high ideals of love, unity and tolerance that lie at the center of their own religions or beliefs. In addition, and as Mrs. Odio Benito points out in her excellent report, everyone must be taught to respect the beliefs of others so that they will not merely tolerate, but positively respect, those who hold different beliefs. As we explained in our statement to the Commission last year, Baha'i communities around the world are already implementing educational programmes along these lines as their contribution to eliminating fanaticism under any guise and to implementing the principle of unity among peoples of every faith and belief. They will persevere in their efforts until the fire of religious fanaticism and hatred is finally extinguished.

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Social Integration

Statement to the thirtieth session of the United Nations Commission for Social Development Item 4: Trends and strategies for social integration through popular participation and policies for the advancement of specific social groups

Vienna, Austria—23 February 1987

The Baha'i International Community welcomes the increasing concern of the United Nations for the family, as evidenced in the 30^th session of the Commission for Social Development by the circulation of document E/1987/6, and the proposed inclusion of a section on the family in the third part of the 1989 World Social Situation report (E/CN.5/1987/2, P.22, para. 111). The interest in the issue by non-governmental organizations working closely with the United Nations has been most recently evidenced by two successful events, an International Workshop on the Family -- A Marginal Group as the Basis for Society? held a few days ago at the Vienna International Centre, and a Consultation on the Family as the First Community, held last month at the United Nations Headquarters in New York.

If one considers the family as the basic unit of society, and by inference, of a world society, strengthening the family by providing its members with appropriate vision, values, and virtues, that is, an adequate spiritual/moral as well as social/cultural/economic dimension, would represent, in the view of the Baha'i International Community, strengthening international security at the root level by forging harmonious ties between members of the human race, and contributing decisively towards the building of world peace.

For, the family is a microcosm. To cite a passage from the Baha'i Writings:

Compare the nations of the world to the members of a family. A family is a nation in miniature. Simply enlarge the circle of the household and you have the nation. Enlarge the circle of nations and you have all humanity. The conditions surrounding the family surround the nation. The happenings in the family are the happenings in the life of the nation. Would it add to the progress and advancement of a family if dissensions should arise among its members, fighting, pillaging each other, jealous and revengeful of injury, seeking selfish advantage? Nay, this would be the cause of the effacement of progress and advancement. So it is in the great family of nations, for nations are but an aggregate of families.

And further:

Consider the harmful effect of discord and dissension in a family; then reflect upon the favors and blessings which descend upon that family when unity exists among its various members. What incalculable benefits and blessings would descend upon the great human family if unity and brotherhood were established!

If the vision held by a family is a global one and one of unity -- education for a unified world view must begin in the family, where children from the earliest age learn the principle, and the reality, of the organic oneness of humanity. They will accordingly be trained to rid themselves of all kinds of prejudice, whether based on race, religion, sex, class, or nationality. Further, the spiritual and social values they learn will apply not only in the context of the family, but outside in the local and national community, as well as in the world community itself.

In the view -- and experience -- of the Baha'i International Community, representing a cross-section of humanity, with members in over 100,000 localities, in 166 independent nations, unity in the family demands also careful nurturing of basic human qualities such as justice, compassion, honesty, trustfulness, and, especially trustworthiness -- qualities taught humanity by the Founders of the Great Religions.

We feel, therefore, that the family is a most important institution of a world society, and a key instrument for world peace [A more detailed discussion of the Baha'i view can be found in the Baha'i International Community statement to the NGO Consultation on the Family in New York, mentioned earlier].

Since the family includes individuals from many of the specific social groups that are the concern of this Commission and very much so of the Baha'i International Community, we most welcome paragraph 64 of Section III -- entitled Implications for the Formulation of Family Policies -- of the document E/1987/6, which proposes that family policy should, "foster wider recognition that the family is a critical source of emotional and material support for its members, particularly children, youth, the aging and the disabled."

Furthermore, we are especially pleased to note the recognition of the importance of factors leading to crucial unity in the family, when in paragraph 67, the document proposes that family policy should reflect, "the value of an equitable relationship between family members and the specific goals of a more equitable relationship between men and women, within and outside the context of the family."

In the light of the proposal that has been made for the United Nations to proclaim an International Year of the Family -- a suggestion which the Baha'i International Community is most happy to support -- we would hope that the 1989 World Social Situation report might give high prominence to the issue of the family, drawing widely on the expertise of non-governmental organizations, who have already shown themselves deeply concerned about the family and more than willing to cooperate with the United Nations.

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Wirtschaftliche Entwicklung

Erklärung der Internationalen Bahá’í-Gemeinde zur 26. Südpazifik-Konferenz

Papeete, Französisch-Polynesien—3 November 1986

Die Internationale Bahá’í-Gemeinde schätzt wiederum die Gelegenheit, als Beobachter an dieser 26. Südpazifik-Konferenz teilnehmen zu dürfen. Diese Konferenz gibt uns die wichtige Möglichkeit, unsere sozialen und wirtschaftlichen Entwicklungsprogramme mit denen der Südpazifik-Kommission, der Regierungen dieser Region und anderer hier vertretenen Organisationen abzustimmen. Die Arbeit offizieller Entwicklungs- und technischer Hilfsprogramme sowie die von nichtstaatlichen Organisationen wie der Internationalen Bahá’í-Gemeinde ergänzt und stärkt sich oft gegenseitig. In unserem Interesse und ganz besonders im Interesse der Menschen im südpazifischen Raum sollten wir lernen, uns zu unterstützen und zusammenzuarbeiten.

Regenerierbare Energie ist das Hauptthema dieser Konferenz. Wie so viele andere Teilbereiche der Technologie, ist sie mit den sittlichen Werten verbunden, nach denen wir leben. Heute ist fast der ganze pazifische Raum energieabhängig. Würde und Selbstachtung des Menschen verlangen jedoch selbständige Verantwortung und Unabhängigkeit von fremder Hilfe. Herkömmliche Inselgemeinden waren wirtschaftlich unabhängig. Die letzten hundert Jahre wurden aber Zeuge eines Abgleitens in westlich materialistische Lebensweisen. Diese erforderten hohe Energiemengen aus fossilen Brennstoffen, die zusammen mit den Technologien, für die sie gebraucht wurden, eingeführt werden mußten. Schwache Inselwirtschaftssysteme werden durch Einfuhrkosten, Preisschwankungen, Schutzlosigkeit gegen Überseekrisen, Probleme kleineren Umfangs und Schwierigkeiten, die mit der Instandhaltung dieser Technologien verbunden sind, schwer belastet. Neue, den Inselbedingungen besser angepaßte Lösungen sind erforderlich.

Die Bahá’í-Schriften verweisen auf die Notwendigkeit, alle verfügbaren Energiequellen auf der Oberfläche des Planeten nutzbar zu machen. Da es im pazifischen Raum extrem wenig fossile Brennstoffe gibt, wird nur die Erschließung der vorhandenen, regenerierbaren Energiequellen den Inselstaaten den Abbau ihrer Abhängigkeit von eingeführten Brennstoffen ermöglichen. Regenerierbare Energiequellen können auch meistens besser an die verstreute, dezentralisierte Art der Inselgemeinden angepaßt werden, und manche Energiesysteme sind dem Stand der auf den meisten Inseln verfügbaren Fachkenntnisse entsprechend mindestens leichter instandzuhalten. Es stehen viele regenerierbare Energiequellen und Technologien zur Verfügung wie z.B. Sonnenenergie, Wasserkraft und Biogas, wobei deren Verwendbarkeit von Insel zu Insel verschieden sein wird. Manche sind anwendungsbereit, andere müssen noch erprobt und entwickelt werden. Die Bahá’í-Gemeinden im pazifischen Raum sind an der Mitarbeit bei der Entwicklung geeigneter regenerierbarer Energiequellen interessiert und haben bereits erste Schritte unternommen.

Unserer Ansicht nach ist wichtig, daß örtliche Gemeinden beraten werden, welche regenerierbaren Energietechnologien für ihre Bedürfnisse geeignet sind. Umfangreiche Beratung mit allen Betroffenen kann helfen, Fehler zu vermeiden und die für den Erfolg oft unentbehrliche Unterstützung der Allgemeinheit sicherzustellen. Durch örtliche Mitarbeit bei der Einrichtung und Instandhaltung von regenerierbaren Energiesystemen sollte so viel wie möglich Selbstvertrauen entwickelt werden.

Es wird Zeit und Mühe kosten, in dieser Region die derzeit gravierende Abhängigkeit von importierten Brennstoffen durch vorwiegend örtliche und regenerierbare Energiequellen zu ersetzen. Es lohnt sich jedoch, dieses Ziel zu verfolgen, denn dadurch werden Selbstachtung und Menschenwürde, jene wichtigen Inselwerte, eher gestärkt als verringert.

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Economic Development

Statement to the 26th Conference of the South Pacific Commission

Papeete, French Polynesia—3 November 1986

The Baha'i International Community again appreciates the opportunity to participate as an observer in this 26th South Pacific Conference. For us it is an important opportunity to co-ordinate our activities in social and economic development with those of the South Pacific Commission, the governments of the region, and the other organizations represented here. The efforts of official development and technical assistance programmes and of non-governmental organizations such as the Baha'i International Community are often complementary and mutually reinforcing. It is in our interest and especially in the interests of the people of the South Pacific that we learn to work closely together and to reinforce each other.

The theme of renewable energy features prominently in this Conference. As with many other aspects of technology, it is linked to the values by which we live. Energy dependence is almost universal in the Pacific today, yet human dignity and self-respect require independent responsibility and self-sufficiency. Traditional island communities were economically independent. However the last hundred years have seen a slide towards Western materialistic life-styles. These require high energy inputs from fossil fuels which must be imported along with the technologies for their use. Fragile island economies are severely stressed by the cost of imports, price fluctuations, vulnerability to overseas crises, problems of small scale, and maintenance difficulties associated with these technologies. New solutions are needed that are better adapted to island conditions.

The Baha'i Writings refer to the need to exploit all the available sources of energy on the surface of the planet. Since fossil fuels appear to be extremely limited in the Pacific, only the development of those renewable energy sources which are available will permit island countries to reduce their dependence on imported fuels. Renewable energy sources are also frequently better adapted to the scattered decentralized nature of island communities, and some energy systems at least may be more easily maintained with the level of technical skill available on most islands. There are many renewable energy sources and technologies available, such as solar energy, hydro power, and biogas, and their appropriateness will vary from island to island. Some are ready for use, and others still require experimentation and development. Baha'i communities in the Pacific are interested in becoming involved in the development of appropriate renewable energy, and have already taken some initiatives.

In our view, it is important that local communities be consulted on the renewable energy technologies suited to their needs. Widespread consultation with all those affected can help to avoid errors and ensure community support which is often essential for success. Self-reliance should be developed as far as possible through local participation in the installation and maintenance of renewable energy systems.

It will take time and effort to replace the present heavy dependence on imported fuels in the region by largely local and renewable energy sources. However this goal is worth pursuing, as it will reinforce rather than degrade those important island values of self-respect and human dignity.

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Education for Peace and Unity

Statement to the International Symposium on Education for International Understanding and Peace

Barcelona, Spain—7 July 1986

Education for international understanding and peace is both a simple and a complex process. However, it is an essential element in bringing into existence a world where every person may enjoy the benefits of justice, development and peace - the aims of the United Nations Charter.

In "The Promise of World Peace," a recent statement addressed to the peoples of the world, the Universal House of Justice, the international governing council of the Baha'i International Community, outlined the many challenges that we, inhabitants of the Earth, must meet, with clear eyes and heads, to transform our individual characters as well as our social relationships, before we can achieve world peace, and, beyond that first step, the unification of the human race. It is quite conceivable that tomorrow those who govern the nations of this planet could agree, for the benefit of the whole of mankind, to general and complete disarmament, to unity and peace. This is possible. But even should it miraculously occur, and nations did agree to stop fighting one another and live in amity, what kind of human beings, we might ask, would inhabit this peaceful planet?

The answer is of course obvious: the same people who today, with their moral and spiritual nature barely developed, harbor prejudices and hatreds that keep the flame of discrimination intensely alive, who cause suffering to others and to themselves: they would inhabit this world without war. And if human beings, the basic building blocks of a world society are at odds with themselves and others, there would be no possibility of growing beyond peace to the final fulfillment of life on a planet united in all its diversity, where peace is lasting since it will rest on a foundation of justice for all, and the development of the full potentialities of each person - spiritual, intellectual, emotional, and physical.

If we examine first the end result of a proper education for international understanding and peace, we can have a clear view of the goal we wish to achieve, and can then see the nature of the challenge that faces us, and the commitment needed, to reach where we want to go. For, as The Promise of World Peace asserts, "Permanent peace among nations is an essential stage, but not ... the ultimate goal of the social development of humanity," since "Beyond the initial armistice forced upon the world by the fear of nuclear holocaust, beyond the political peace reluctantly entered into by suspicious rival nations, beyond pragmatic arrangements for security and coexistence, beyond even the many experiments in co-operation which these steps will make possible lies the crowning goal: the unification of all the peoples of the world in one universal family."

It is not possible in this short paper to examine in detail the components of an educational program that would provide then for the full development of human potential. Mention of a few basic requirements must, therefore, suffice. The Promise of World Peace observes that "the abolition of war is not simply a matter of signing treaties and protocols; it is a complex task requiring a new level of commitment to resolving issues not customarily associated with the pursuit of peace. "The main ones considered in the statement, key social and economic issues to be resolved - since, by perpetuating injustice they foster disunity - are racism, the disparity between rich and poor, unbridled nationalism, and religious strife. In addition, the achievement of peace calls for the emancipation of women, universal education, and the adoption of an international auxiliary language. Correction or creation of these world conditions is essential, since "based on political agreements alone, the idea of collective security is a chimera."

A second important point to be considered is that "the primary challenge in dealing with issues of peace is to raise the context to the level of principle, as distinct from pure pragmatism," since "in essence, peace stems from an inner state supported by a spiritual or moral attitude, and it is chiefly in evoking this attitude that the possibility of enduring solutions can be found."

It is worth clarifying the nature of this essential ingredient in our education for international understanding and peace, since, "leaders of governments and all in authority would be well served in their efforts to solve problems if they would first seek to identify the principles involved and then be guided by them."

There are spiritual principles, or what some call human values, by which solutions can be found for every social problem. Any well-intentioned group can in a general sense devise practical solutions to its problems, but good intentions and practical knowledge are usually not enough. The essential merit of spiritual principle is that it not only presents a perspective which harmonizes with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures.

Where then should we begin, in our quest for peace? How can we make sense of the complex, and render it simple; find our first priority to build a secure foundation in educating the peoples and governments of the world for peace? For if we are able to see the pattern clearly, we can build on rock and not sand; and be assured that principle precedes pragmatism, and that each part of the puzzle will contribute to the final, unified design.

In the Baha'i view, "the primary question to be resolved is how the present world, with its entrenched pattern of conflict, can change to a world in which harmony and co-operation will prevail." The key, we find, lies in the oneness of humanity. It is our conviction that

World order can be founded only on an unshakable consciousness of the oneness of mankind, a spiritual truth which all the human sciences confirm. Anthropology, physiology, psychology, recognize only one human species, albeit infinitely varied in the secondary aspects of life. Recognition of this truth requires abandonment of prejudice - prejudice of every kind - race, class, color, creed, nation, sex, degree or material civilization, everything which enables people to consider themselves superior to others.

To go from a condition of awareness of the oneness of humanity, to the creation of practical conditions in which this insight becomes actuality in our everyday life, is the responsibility then of universal education. Ignorance, we have seen, "is indisputably the principal reason for the decline and fall of peoples and the perpetuation of prejudice. No nation can achieve success unless education is accorded all its citizens. Lack of resources limits the ability of many nations to fulfill this necessity, imposing a certain ordering of priorities. The decision-making agencies involved would do well to consider giving first priority to the education of women and girls, since it is through educated mothers that the benefits of knowledge can be most effectively and rapidly diffused throughout society."

Furthermore,

In keeping with the requirements of the times, consideration should also be given to teaching the concept of world citizenship as part of the standard education of every child.

These guidelines are, in the Baha'i perspective, a vital part of the process of educating the world's peoples for peace. The first priority, however, underlying the successful development of a world society in which, under conditions of peace, the rich potential of each human can be realized, is the acceptance of the oneness of mankind. It is "the first fundamental prerequisite for reorganization and administration of the world as one country, the home of humankind. Universal acceptance or this spiritual principle is essential to any successful attempt to establish world peace."

What follows, therefore, is a most pragmatic answer to where the first responsibility of any world-wide program of education for understanding and peace should lie: in making sure that the oneness of humanity is "universally proclaimed, taught in schools, and constantly asserted in every nation as preparation for the organic change in the structure of society which it implies."

This, then, is our challenge, and a transformation which Baha'i communities in over 140 independent nations are working intensively to achieve. Today, the Baha'i world community, with some three to four million people drawn from many cultures, classes, and creeds, is undertaking a wide range of activities serving the spiritual, social and economic needs of the peoples of many lands. Its commitment to education for international understanding and peace is beginning to bear fruit, providing evidence that "humanity can live as one global society, equal to whatever challenges its coming of age may entail."

Notes

All quotations in this paper are from The Promise of World Peace.

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Erziehung zu internationaler Verständigung und Frieden

Internationales Symposium

Barcelona, Spain—7 July 1986

In der “Verheißung des Weltfriedens”, einer vor kurzem vom Universalen Haus der Gerechtigkeit, dem internationalen Führungsgremium der Bahá’í-Weltgemeinde, an die “Völker der Welt” gerichteten Erklärung, sind die vielerlei Herausforderungen umrissen, denen wir Erdenbewohner mit klarem Verstand begegnen müssen, um sowohl unseren eigenen Charakter, als auch den unserer gesellschaftlichen Beziehungen umzugestalten, ehe wir den Weltfrieden und über diesen ersten Schritt hinaus die Einigung der Menschheit erreichen können.

Man kann sich zwar vorstellen, daß morgen die Führer der Nationen dieses Planeten zum Wohle der gesamten Menschheit die allgemeine und komplette Abrüstung, die Einheit und den Frieden vereinbaren könnten. Möglich ist es. Aber selbst wenn solch ein Wunder geschehen sollte und die Nationen überein kämen, jeden Kampf einzustellen und in Freundschaft zu leben, was für Menschen, so möchten wir fragen, würden dann diesen friedlichen Planeten bewohnen?

Die Antwort ist natürlich klar: die selben Menschen, die in ihrem heute dürftig entwickelten sittlichen und geistigen Charakter Vorurteile hegen, die die Flamme der Diskriminierung kräftig am Leben halten, die für andere und sich selbst Unheil produzieren – sie würden diese Welt ohne Krieg bewohnen.

Es ist in diesem kurzen Arbeitspapier nicht möglich, die Bestandteile eines Erziehungsprogramms, das die volle Entfaltung der Fähigkeiten der Menschen vorsieht, wissenschaftlich zu untersuchen. Die Erwähnung einiger grundlegender Erfordernisse muß daher genügen.

Die “Verheißung des Weltfriedens” bemerkt: “… die Abschaffung des Krieges ist nicht einfach eine Sache der Unterzeichnung von Verträgen und Protokollen. Es ist vielmehr eine vielschichtige Aufgabe, die auf neuer Ebene den Einsatz erfordert, Probleme zu lösen, die üblicherweise nicht mit dem Streben nach Frieden in Verbindung gebracht werden.”

Die in der Erklärung beschriebenen beherrschenden Kernpunkte zur Lösung der gesellschaftlichen und wirtschaftlichen Schlüsselprobleme, deren weiterwirkende Ungerechtigkeit die Uneinigkeit schürt, sind Rassismus, der krasse Unterschied zwischen reich und arm, zügelloser Nationalismus und religiöser Hader. Außerdem verlangt das Friedensziel die Gleichstellung der Frau, universelle Bildung und die Annahme einer internationalen Hilfssprache. Eine Korrektur oder Neueinrichtung dieser Bedingungen in der Welt ist unbedingt erforderlich, denn “Die Vorstellung kollektiver Sicherheit bleibt eine Chimäre, wenn sie allein auf politischen Abmachungen beruht.”

Als zweiter wichtiger Punkt muß berücksichtigt werden, daß “die Herausforderung bei der Behandlung der Friedensfrage darin besteht, daß die Zusammenhänge vom reinen Pragmatismus auf die Ebene der Prinzipien gehoben werden müssen, denn

“der Frieden erwächst dem Wesen nach aus einem inneren Zustand, getragen von einer geistigen oder ethischen Einstellung, und es geht vor allem darum, diese Einstellung wachzurufen, damit sich die Möglichkeit zu dauerhaften Lösungen findet.”

Wir Bahá’í meinen: “Die Hauptfrage, die es zu lösen gilt, lautet, wie die heutige Welt mit ihren tiefsitzenden Konfliktstrukturen in eine Welt verwandelt werden kann, in der Eintracht und Zusammenarbeit vorherrschen.” Der Schlüssel liegt in der Einheit der Menschheit.

Weltweite Erziehung ist dafür verantwortlich, vom Zustand des Erkennens der Einheit der Menschheit zum Entstehen brauchbarer Verhältnisse hinzuführen, in denen diese Einsicht zur Gegebenheit des Alltagslebens wird. Unwissenheit, das haben wir erlebt,

“ist unbestreitbar der Hauptgrund für den Abstieg und Untergang der Völker und für das Fortbestehen von Vorurteilen.”

Jedes weltweite Erziehungs-programmes für Verständigung und Frieden sollte sicherstellen, daß die Einheit der Menschheit

…weltweit verkündet, in den Schulen gelehrt und in jedem Land beharrlich zur Geltung gebracht. (wird)… als Vorbereitung auf den durch … (sie) … bedingten organischen Wandel der Gesellschaftsstruktur.

Hier liegt die Herausforderung an uns. Es ist ein Wandel, den die Bahá’í-Gemeinden in über 140 unabhängigen Staaten intensiv

zu erreichen bemüht sind. Heute widmet sich die Bahá’í-Weltgemeinschaft mit drei bis vier Millionen Mitgliedern aus vielen Kulturkreisen, Klassen und Glaubensrichtungen in einem breiten Tätigkeitsspektrum den geistigen, sozialen und wirtschaftlichen Nöten der Völker vie ler Länder. Ihr Einsatz bei der Erziehung zu internationaler Verständigung und Frieden beginnt, Früchte zu tragen und liefert ein Zeugnis dafür, “daß die Menschheit als globale Gesellschaft leben kann und jeder Herausforderung, die ihr Eintritt in das Mündigkeitsalter mit sich bringt, gewachsen ist.”

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