"THE PROSPERITY OF HUMANKIND"
AN INTRODUCTION

The statement explores and responds to the need for a wider vision of human prosperity, one that can stir the world's governments and peoples into further effort to design and bring about a future which benefits all of humanity. Increasing mass poverty, global economic crisis and social breakdown show that current development planning, with its materialistic base, is not meeting the needs of the vast majority of the globe's people. This document explores values and principles beyond material conditions in the deeper purposes and motivations of life and development.

The potential for global and local action is shown by the increasing numbers of ordinary people and organisations involved in development issues. Responding to the hopefulness and frustrations of our age, their concerns include the advancement of women, sustainable development, human rights, moral education, literacy, healthcare, and the elimination of prejudice. Will this potential be tapped, and will the world's peoples take an active part in their future, or be seen only as receivers of aid and training, with a limited range of choices in their lives?

As the history of humanity as one people begins, its response to the crying needs of the age echoes the call that Bah�'u'll�h raised over a hundred years ago: "Be anxiously concerned with the needs of the age ye live in, and centre your deliberations on its exigencies and requirements."

I

The statement describes a concept and model that can fuel collective designs and efforts for a global society's future. Humankind is one people, a diversity of cells each contributing to, and deriving his/her benefit from, the well-being of the body of humanity. This highlights the reciprocal relationship between the individual and society. The purpose of physical well-being is to enable the expression of human consciousness. As the human race and social organisation has advanced, the potential for the expression of the individual's human endowments has likewise expanded. Therefore, the transformation now required must occur within both human consciousness and the structure of society's institutions. The awareness that humanity is one family challenges the way that most contemporary institutions function.

II

Concern for and commitment to the principle of justice for all is essential in the relationship of the individual and society. Justice calls for fair-mindedness and equity in one's treatment of others. It protects development planning from the temptation to sacrifice the well-being of humankind - and even the planet itself - to the advantage of privileged minorities or extraneous projects. When development programmes are perceived as just and equitable, and meeting the needs of the masses of humanity, human qualities such as honesty, a willingness to work and a spirit of co-operation are harnessed to accomplish collective goals. Justice promotes unity of thought and action in those who can trust that they are protected by standards and assured of benefits that apply equally to all.

Pursuing the themes of justice, the interrelationship of the individual and society, the development of human consciousness and social and economic organisation and development leads to consideration of human rights. Current models of the cult of individualism or the deification of the state have proved harmful to humanity's well-being. Central to human rights is the freedom to investigate the purpose of existence and to develop human endowments. This is enshrined in the Universal Declaration of Human Rights and related covenants in universal education, freedom of movement, access to information, and the opportunity to participate in political life, along with freedom of thought and belief and the right to hold opinions and express these opinions appropriately.

Since humankind is one and indivisible, each member of the race is born into the world as a trust of the whole. The obligations of the community include the provision of employment, mental and physical health care, social security, fair wages, rest and recreation, and a host of other reasonable expectations on the part of the individual members of society. The principle of collective trusteeship also creates the right of every person to expect that cultural conditions essential to identity enjoy the protection of national and international law. The immense wealth of cultural diversity achieved over thousands of years is vital to the social and economic development of the human race. It is the heritage of a human race experiencing its collective coming of age and will bear its fruit in a global civilisation.

III

Human relationships between and among individuals, society, its institutions and the natural world need redefining in order for a standard of human rights to be established. To assist in this process, the system of consultation taught by Bah�'u'll�h and used by the Bah�'� community is offered as a model that transcends the adversarial processes of contemporary society. In a non partisan atmosphere characterised by candour and courtesy, where participants function as members of a body with its own interests and goals, the truth of a given situation can be sought and actions for the benefit of all humanity can be adopted and implemented. The use of consultation as an organising principle ensures the commitment of participants in social and economic development strategy and projects.

IV

The development tasks of a global society will require a great increase in access to knowledge. However universal education will succeed only as human affairs are reorganised to enable individuals in every sector of society to acquire and apply knowledge to the shaping of human affairs. While acknowledging the wide differences of individual capacity, a major goal is access for all humanity to the benefits of science and technology which are their common birthright.

The necessity for a dialogue between science and religion, the two sources of knowledge in human society, is explored. Science is generally held in high esteem but the spiritual commitment and moral principles of religion are essential to ensure its appropriate application. The civilising achievements of religion throughout human history have often been obscured by the conflict and dogmatic influences of its exponents. For the vast majority of the world's population, human nature has a spiritual dimension and identity. This is overlooked in largely materialistic development planning.

The fruits of religion are the capacity to love, the disciplining of the animal side of human nature, the ability to sacrifice for the common good, to practise forgiveness, generosity and trust. The extent to which individuals and institutions can contribute to human progress will be determined by their devotion to truth and their detachment from the promptings of their own interests and passions. Equally essential is freedom from prejudice illumined by the spiritual insight that service to humankind is the purpose of both individual life and social organisation.

V

Poverty, unemployment and the environment are addressed in this section in the context of a social order aimed at expanding human capacity and knowledge in a dialogue between science and religion. The burden of poverty can only finally be lifted from the world by application of appropriate spiritual values and principles. The contribution of religion will be severely handicapped by sectarian doctrines which cannot distinguish between contentment and passivity, and teach that poverty is an inherent feature of earthly life. New spiritual concepts and principles relevant to an age that seeks to establish unity and justice in human affairs must be sought in the Source of inspiration from which religion flows.

The apathy of large numbers of the employed and the demoralisation of growing armies of the unemployed highlight the urgent need for a new work ethic beyond the acquisition and consumption of material goods. Through productive work undertaken in the spirit of service to humanity, human beings are able to express their immense capacities and unite in participation in the advancement of civilisation.

Recognition of nature's limited capacity to fulfil every human demand also leads to a need for a system of both scientific and spiritual values that will empower the human race to assume trusteeship of the planet. Qualities of character such as the capacity for contentment, the welcoming of moral discipline and a genuine devotion to duty, that brings feelings of self-worth rather than self-righteousness, are even more vital today.

The challenge of commitment to full equality between men and women goes beyond ensuring an equitable distribution of opportunity and access, to welcoming the full participation of a range of human experience and insight largely excluded in the past. Women, with their heritage of recognition of the centrality of human relations and the well-being of the family and community, have been prepared to make crucial contributions to the common effort. The rational soul is neither male nor female, and whatever social inequalities have been dictated by the survival requirements of the past cannot be justified when humanity stands at the threshold of maturity.

VI

The document explores the need for a redefinition of power and authority in the context of a transformation of society. The idea of power as advantage for various segments of the human family is of no practical service to the social and economic development of the planet when most of the pressing problems are global in nature. Humanity has always been able at least to conceive power in other forms. Truth itself, force of character and the influence of example are other means for mobilising human response. The magnitude and influence of the force that will be generated by the achievement of unity is wholly unappreciated.

Institutions of authority will need to win the confidence, respect and genuine support of those whose actions they seek to govern. Full and open consultation with those directly affected in decision making, objective assessment of the needs and aspiration of the communities they serve, appropriate use of the community's resources and energies, and giving priority to building and maintaining unity among the members of society and its administrative units are vital. Society does not need, and is not well served by the political theatre of nominations, candidature, electioneering and solicitation. Those who are selected, will increasingly have to see their efforts in a global perspective and consider themselves responsible for the welfare of all humankind.

VII

This section summarises the challenges of creating a global development strategy - the recognition of the oneness of humankind, the establishment of justice as an organising principle of society and the possibilities of a systematic dialogue between the scientific and religious genius of the age. This radical rethinking of most of the concepts and assumptions currently governing social and economic life must be wedded to a conviction that however long the process and whatever setbacks are encountered, the governance of human affairs can be conducted along lines that serve humanity's real needs.

Only if humanity's adulthood is dawning and the course of social evolution, as asserted by Bah�'u'll�h, has arrived at a decisive turning point, can such a possibility be conceived. A profound conviction that just so great a transformation in human consciousness is under way has inspired the views set forth in this statement.

The turmoil now convulsing human affairs is unprecedented, and many of its consequences are enormously destructive. What is required of the peoples of the world is a measure of faith and resolve to match the enormous energies with which the Creator of all things has endowed this spiritual springtime of the race.

This introduction to the contents of the statement "The Prosperity of Humankind"
(Bah�'� International Community, 1995)
was prepared by the Bah�'� Information Office, 27 Rutland Gate, London, SW7 1PD.