Spiritual Principles Relevant to Climate Change

BAHA'I APPROACH TO CLIMATE CHANGE

Anthropogenic climate change is not inevitable; humanity chooses its relationships with the natural world.... The current global order has often approached the natural world as a reservoir of material resources to be exploited. The grave consequences of this paradigm have become all too apparent, and more balanced relationships among the peoples of the world and the planet are clearly needed. The question today is how new patterns of action and interaction can best be established, both individually and collectively, through personal choices, social systems, and governing institutions.

A more balanced attitude toward the environment must therefore address human conditions as consciously as it does natural ones. It must be embodied in social norms and patterns of action characterized by justice and equity. On this foundation can be built an evolving vision of our common future together. And that vision, in turn, stands as a powerful mechanism for mobilizing action around the world and coordinating numerous efforts into mutually-reinforcing lines of action.

Setting humanity on a more sustainable path to the future involves transformation in attitudes and actions.... We all have agency and none of our decisions are without consequence. Establishing sustainable patterns of individual and collective life will therefore require not only new technologies, but also a new consciousness in human beings, including a new conception of ourselves and our place in the world.

From where will this consciousness arise? And where will the volition and self-discipline needed to embody it in countless cities, towns, and villages be found? Qualities such as the capacity to sacrifice for the well-being of the whole, to trust and be trustworthy, to find contentment, to give freely and generously to others derive not from mere pragmatism or political expediency. Rather they arise from the deepest sources of human inspiration and motivation. In this, faith has shown itself to be key, whether in the efficacy of sustainability efforts or the capacity of the human race.

Of particular note is the role to be played by religious faith. Religion has been a feature of human civilization since the dawn of recorded history, and has prompted countless multitudes to arise and exert themselves for the well-being of others. Religion offers an understanding of human existence and development that lifts the eye from the rocky path to the distant horizon. And when true to the spirit of its transcendent founders, religion has been one of the most powerful forces for the creation of new and beneficial patterns of individual and collective life.

Religion therefore offers a vital source of commitment to new and potentially challenging patterns of daily life. It is notable that religious leaders and faith-based organizations have been increasingly active on environmental and justice issues as they relate to climate change.... Identifying the spiritual principles at the root of ecological challenges can also be key in formulating effective action. Principles – that humanity constitutes but a single people, for example, or that justice demands universal participation in the work of sustainable development – reflect the rich complexity of human nature. Just as importantly, they help foster the will and the aspiration needed to facilitate the implementation of pragmatic measures. Identifying the principles underlying given issues and formulating action in light of their imperatives is therefore a methodology that all can benefit from and contribute to – those in traditionally religious roles, but also leaders of government, the corporate sector, civil society, and others involved in the formulation of public policy.

Exploring new patterns of interaction among the actors of society, such as individuals and institutions, will be central to the task of building more sustainable relationships with the natural world and among various segments of the global family. The work of addressing global climate change ultimately revolves around the aim of human lives well lived, which is a goal cherished by people and cultures the world over. In it can therefore be found a powerful point of unity to support the work ahead.
(Bahá'í International Community, Shared Vision, Shared Volition: Choosing Our Global Future Together, Statement to the Paris Climate Change Conference, November 2015)

One of the most pressing problems of humanity in the current century is how a growing, rapidly developing, and not yet united global population can, in a just manner, live in harmony with the planet and its finite resources. Certain biological realities present themselves when an organism negatively affects or exceeds the capacity of its ecosystem. The limited availability and inequitable distribution of resources profoundly impact social relations within and between nations in many ways, even to the point of precipitating upheaval and war. And particular arrangements of human affairs can have devastating consequences for the environment. The question of the impact of climate change, and to what extent it is man-made and its effects can be ameliorated, is today a major aspect of this larger problem. The Revelation of Bahá’u’lláh directly and indirectly touches on a range of such concerns in a manner that speaks to a harmony between society and the natural world. It is essential, therefore, that Bahá’ís contribute to thought and action regarding such matters.
(Universal House of Justice, letter of 29 November 2017)

The importance of science

Among the Bahá’í teachings are those concerning the importance of science. “Great indeed is the claim of scientists … on the peoples of the world,” Bahá’u’lláh observed. ‘Abdu’l-Bahá wrote that the “sciences of today are bridges to reality” and repeatedly emphasized that “religion must be in conformity with science and reason.” Significantly, on an occasion when a scientific question was asked of Shoghi Effendi, he responded in a letter written on his behalf that “we are a religion and not qualified to pass on scientific matters.” And in reply to scientific issues raised on a number of occasions, he consistently advised Bahá’ís that such matters would need to be investigated by scientists.

Scientific inquiry into the question of human contributions to global warming has gradually unfolded over a century of investigation and, more recently, with intense scrutiny. While there will naturally be differences of view among individual scientists, there does exist at present a striking degree of agreement among experts in relevant fields about the cause and impact of climate change. Sound scientific results, obtained through the employment of sound scientific methods, produce knowledge that can be acted upon; ultimately, the outcomes of action must stand the test of further scientific inquiry and the objective facts of the physical world. In the spectrum of issues under discussion — which includes the extent of human contribution, projections of the possible future consequences, and alternatives for response — some aspects are, of course, less supported than others by scientific findings and hence subject to additional critical analysis.

A phenomenon as complex as climate change cannot be reduced to simple propositions or simplistic policy prescriptions. Even when there is agreement on some underlying facts, there may be a diversity of views about what to do in response to those facts, and the problem is compounded when uncertainty exists or when basic facts are contested for partisan reasons. But while there may indeed be a localized and highly charged political component to the public discussion, more remarkable is the fact that at a time when nations have difficulty reaching agreement on many important issues, the governments of nearly every country on earth have reached political consensus on a joint framework, in the Paris accord, to respond to climate change in a manner that is anticipated to evolve over time as experience accumulates. More than a century ago, ‘Abdu’l-Bahá referred to “unity of thought in world undertakings, the consummation of which will erelong be witnessed.” The recently adopted international agreement on climate change, irrespective of any shortcomings and limitations it may have, offers another noteworthy demonstration of that development anticipated by ‘Abdu’l-Bahá. The agreement represents a starting point for constructive thought and action that can be refined or revised on the basis of experience and new findings over time.
(Universal House of Justice, letter of 29 November 2017)

Given that the question of climate change gives rise to social, economic, and environmental concerns across the world, interested Bahá’ís and Bahá’í institutions and agencies have naturally addressed it, whether at local, regional, national, or international levels.... Whenever Bahá’ís do participate in activities associated with this topic in the wider society, they can help to contribute to a constructive process by elevating the discourse above partisan concerns and self-interest to strive to achieve unity of thought and action. A range of Bahá’í concepts can inform these efforts; the letter of the House of Justice dated 1 March 2017, for example, addresses moral questions of consumption and excessive materialism that are associated with the exploitation and degradation of the environment.
(Universal House of Justice, letter of 29 November 2017)

Coherence between principle and action

The climate crisis—one of the most pronounced symptoms of our ailing global order—requires genuine transformative change. Its various physical manifestations are an expression of the inaccuracy and insufficiency of our views of ourselves and the world.

The Intergovernmental Panel on Climate Change noted that setting humanity on a sustainable path would require “rapid, far-reaching, and unprecedented changes in all aspects of society.” This includes transformations to technological, industrial, agricultural, and scientific systems, which in turn require unprecedented change in values, assumptions, standards, and patterns of thought and behavior.

We must find unity, solidarity, and even opportunity in the common struggle increasingly faced in every corner of the world. We must draw on the insights of science and the universal values of the world’s great religions to inform our next steps, and to guide our current trajectory. For religion without science becomes pure superstition, and science without religion becomes the instrument of materialism. Transformation will result from the insights gleaned when both systems of knowledge are judiciously applied to the crises humanity faces—climate foremost among them.
(Bahá'í International Community, perspective, 20 September 2019)

Controversy over climate change

On the matter of climate change and other vital issues with profound implications for the common good, Bahá’ís have to avoid being drawn into the all too common tendencies evident in contemporary discourse to delineate sharp dichotomies, become ensnared in contests for power, and engage in intractable debate that obstructs the search for viable solutions to the world’s problems. Humanity would be best and most effectively served by setting aside partisan disputation, pursuing united action that is informed by the best available scientific evidence and grounded in spiritual principles, and thoughtfully revising action in the light of experience. The incessant focus on generating and magnifying points of difference rather than building upon points of agreement leads to exaggeration that fuels anger and confusion, thereby diminishing the will and capacity to act on matters of vital concern.
(Universal House of Justice, letter of 29 November 2017)

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REFERENCE TO SPIRITUAL PRINCIPLE TO SOLVE PRACTICAL PROBLEMS

Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CVI, p. 213)

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. 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.
(Universal House of Justice, The Promise of World Peace, 1985. p.13)

...until material achievements, physical accomplishments and human virtues are reinforced by spiritual perfections, luminous qualities and characteristics of mercy, no fruit or result shall issue therefrom, nor will the happiness of the world of humanity, which is the ultimate aim, be attained.  For although, on the one hand, material achievements and the development of the physical world produce prosperity, which exquisitely manifests its intended aims, on the other hand dangers, severe calamities and violent afflictions are imminent....  Progress and barbarism go hand in hand, unless material civilization be confirmed by Divine Guidance... and be reinforced by spiritual conduct...
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 225, p. 283-284)

Reality is one, and when truth is investigated and ascertained, it will lead to individual and collective progress. In the quest for truth, science and religion – the two systems of knowledge available to humankind – must closely and continuously interact. The insights and skills that represent scientific accomplishment must look to the force of spiritual commitment and moral principle to ensure their appropriate application.
(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)

Through [Bahá'u'lláh's] revelation, the principles required for the collective coming of age of the human race have been invested with the one power capable of penetrating to the roots of human motivation and of altering behaviour.
(Bahá'í International Community, One Common Faith, p. 39-40)

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CLIMATE CHANGE IS A GLOBAL PROBLEM

Acceptance of the oneness of mankind is the first fundamental prerequisite for the reorganization and administration of the world as one country, the home of humankind.
(Universal House of Justice, The Promise of World Peace, 1985, p. 13-14)

...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, p. 32)

Laying the groundwork for global civilization calls for the creation of laws and institutions that are universal in both character and authority. The effort can begin only when the concept of the oneness of humanity has been wholeheartedly embraced by those in whose hands the responsibility for decision making rests, and when the related principles are propagated through both educational systems and the media of mass communication. Once this threshold is crossed, a process will have been set in motion through which the peoples of the world can be drawn into the task of formulating common goals and committing themselves to their attainment.
(The Prosperity of Humankind, Bahá'í International Community, Office of Public Information, Haifa, 1995)

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PRESERVING THE ECOLOGICAL BALANCE AND NATURAL ORDER

In addition to the problem of how to ensure peace, and all the implications of such a step, it is clear that the economic and social development of all countries is of vital importance and is a matter on which the Teachings have much to say in principle if not in detail. In this area, agriculture and the preservation of the ecological balance of the world are of fundamental interest....
(Universal House of Justice, 31 March 1985 to an Association for Bahá'í Studies)

Bahá'í Scriptures describe nature as a reflection of the sacred. They teach that nature should be valued and respected, but not worshipped; rather, it should serve humanity's efforts to carry forward an ever-advancing civilization. However, in light of the interdependence of all parts of nature, and the importance of evolution and diversity "to the beauty, efficiency and perfection of the whole," every effort should be made to preserve as much as possible the earth's bio-diversity and natural order.

As trustees, or stewards, of the planet's vast resources and biological diversity, humanity must learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability and equity into the distant reaches of time. This attitude of stewardship will require full consideration of the potential environmental consequences of all development activities. It will compel humanity to temper its actions with moderation and humility, realizing that the true value of nature cannot be expressed in economic terms. It will also require a deep understanding of the natural world and its role in humanity's collective development - both material and spiritual. Therefore, sustainable environmental management must come to be seen not as a discretionary commitment mankind can weigh against other competing interests, but rather as a fundamental responsibility that must be shouldered - a pre-requisite for spiritual development as well as the individual's physical survival.
(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)

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MITIGATION

Removing the causes of climate change is called mitigation, which basically involves reducing the release of greenhouse gases such as carbon dioxide from the burning of fossil fuels and the destruction of natural vegetation, methane from livestock, natural gas and decaying vegetation, and nitrogen oxides from fertilizers and fuel combustion. These in turn result from our consumption of the goods and services of material civilization as it has developed over the past two centuries. The rich and industrialized countries have caused most of the problem. What is a spiritual perspective on this civilization?

Excessive civilization

The civilization, so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men.... If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation.... The day is approaching when its flame will devour the cities...
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CLXIV, p. 342-343, and Bahá'í World Faith, p. 138-139)

The consumer lifestyle

Consumer culture, today's inheritor by default of materialism's gospel of human betterment, is unembarrassed by the ephemeral nature of the goals that inspire it. For the small minority of people who can afford them, the benefits it offers are immediate, and the rationale unapologetic. Emboldened by the breakdown of traditional morality, the advance of the new creed is essentially no more than the triumph of animal impulse, as instinctive and blind as appetite, released at long last from the restraints of supernatural sanctions.... Tendencies once universally castigated as moral failings mutate into necessities of social progress. Selfishness becomes a prized commercial resource; falsehood reinvents itself as public information.... Under appropriate euphemisms, greed, lust, indolence, pride - even violence - acquire not merely broad acceptance but social and economic value.
(Universal House of Justice, One Common Faith, 2005, p. 10)

Consuming far beyond our needs

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.
(Bahá'u'lláh [to the Sultan of Turkey], Gleanings from the Writings of Bahá'u'lláh, CXIV, pp. 235-236)

The benefits of technologies (like fossil fuel use and energy-consuming appliances)

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.
(The Prosperity of Humankind, Bahá'í International Community, Office of Public Information, Haifa, 1995)

Eating meat (livestock for meat production are a major source of methane)

As humanity progresses, meat will be used less and less, for the teeth of man are not carnivorous.... It is, therefore, quite apparent according to the implements for eating that man's food is intended to be grain and not meat. When mankind is more fully developed, the eating of meat will gradually cease.
(`Abdu'l-Baha, Promulgation of Universal Peace, pages 170-171)

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ADAPTATION

While we need to do everything possible to reduce climate change, it is already happening and producing many victims. The poor are usually the most affected and the least able to adapt. A major effort is needed in adaptation to the unavoidable consequences of global warming and building resilience to the changes to come.

The poor are the first victims of climate change

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

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.
('Abdu'l-Bahá, Foundations of World Unity, p. 36)

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)

Solidarity

Since the body of humankind is one and indivisible, each member of the race is born into the world as a trust of the whole.
(The Prosperity of Humankind, Bahá'í International Community, Office of Public Information, Haifa, 1995)

Voluntary giving

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....
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 227, p. 302)

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PRINCIPLES FOR INTERNATIONAL ACTION

Changing the economic system (climate change is the greatest market failure in history)

A challenge of similar nature faces economic thinking as a result of the environmental crisis. The fallacies in theories based on the belief that there is no limit to nature's capacity to fulfil any demand made on it by human beings have now been coldly exposed. A culture which attaches absolute value to expansion, to acquisition, and to the satisfaction of people's wants is being compelled to recognise that such goals are not, by themselves, realistic guides to policy. Inadequate, too, are approaches to economic issues whose decision-making tools cannot deal with the fact that most of the major challenges are global rather than particular in scope.
(The Prosperity of Humankind, Bahá'í International Community, Office of Public Information, Haifa, 1995)

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)

Unity necessary to solve environmental problems

Until such time as the nations of the world understand and follow the admonitions of Bahá'u'lláh to whole-heartedly work together in looking after the best interests of all humankind, and unite in the search for ways and means to meet the many environmental problems besetting our planet, ...little progress will be made towards their solution....
(Universal House of Justice, Department of the Secretariat, from a letter dated 18 October 1981 to an individual believer. Quoted In "Conservation of the Earth's Resources". Prepared by the Research Department of the Universal House of Justice.)

Need for a new world order

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.... 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....

A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources..., and bent on the exploitation of all the available sources of energy on the surface of the planet... - 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)

Decision-making based on justice

At the group level, a concern for justice is the indispensable compass in collective decision making, because it is the only means by which unity of thought and action can be achieved. Far from encouraging the punitive spirit that has often masqueraded under its name in past ages, justice is the practical expression of awareness that, in the achievement of human progress, the interests of the individual and those of society are inextricably linked. To the extent that justice becomes a guiding concern of human interaction, a consultative climate is encouraged that permits options to be examined dispassionately and appropriate courses of action selected. In such a climate the perennial tendencies toward manipulation and partisanship are far less likely to deflect the decision-making process.
(The Prosperity of Humankind, Bahá'í International Community, Office of Public Information, Haifa, 1995)

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Did 'Abdul-Bahá know about global warming?

“Should the fire of the love of God be kindled in Greenland, all of the ice of that country will be melted, and its cold weather become temperate...”
('Abdu'l-Bahá (1916), Tablets of the Divine Plan, 5, p. 28)

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