For quite a number of years I worked in an honorary capacity at the rural health interface of national political life in Australia. Last night, two years after I retired from that work, I found myself waking with a flow of thoughts, almost a dream, about the political process. The flow of thoughts seemed to have initiates from several recent ‘soft’ exposures to the political process: a conversation with a retired MP; a working interaction with the Australian Government Arts policy; visions from the ABC TV Q&A program, and even last nights news image of Bob Brown on the environmental activists ship ‘Steve Irvin’ These exposures drew threads of questions around the non-political involvement principle in the Baha’i Faith.
In that twilight wakening I found myself trawling through the disappointments I had with, not politicians, but organisations approaches to the political process. Some status or historically strong organisations approach politics as a stern father lecturing their ignorant son. They avoid close engagement with community or other organisations, seeming to expect that these will ‘do as they are told’. Some organisations bring wealth to bear through the employment of ex-political advisors cum lobbyists who can open the highest ranking doors. Some young strong organisations do draw on a large niche community of support to both build wealth and human resources for political activism which they direct towards political ‘battle’. Many organisations, in this way try to bully a legislative or policy outcome for their cause.
It occurred to me that there is a cultural trend in Australia, that politics is done by coercing the community to accept for legislative and policy change. While the heart of legislative and policy change determines the mechanism for the distribution of energy (wealth); a nation’s management of the level of equity and justice; and a nation’s sustainability, it continues to support a framework of ‘lines drawn’ and bullying. The framework for ‘doing politics’ comes originally from the partisan history of the Australian democracy, the establishment of the Labour Party and the Conservative Parties in the nineteenth Century. Add to that the influence of the mass media, and we find ourselves working with significant barriers to the realisation of equity and sustainability.
So, I found myself wondering why we maintain this aggressive tendency in our politics. In Australia, we have largely lost the violence from our political arguments, yet the aggression and anger roils the surface of our peaceful demeanour. Nowhere is this more palpable than in the fight over refugees and the world’s environment. We are at war, constantly at war with each other.
What is the nature of this war? What, then, given Baha’u’llah’s vision of the Most Great Peace, is the nature of peace? Given peace is inevitable but war is habitual, how works the Will of God? As these questions unfolded, I recognised an answer to politics, in the Will of God. Baha’u’llah asks us to be well-wishers of just governments, to obey governments and kings, to avoid political machinations, and to work for the progress of nations. On our work, He directs us to lifelong learning in spiritual attitude, ethics, philosophy, sciences, arts, trades, agriculture, and health, from which we work with a service ethic, expending wealth including our time and skills, on our family and the society. He asks government to be concerned with the equity of their people, solving difficult problems, diplomacy within a consultative, democratic type approach. Yet, it seems that God’s Will is realised through both active conscious voluntary efforts consistent with Baha’u’llah’s teachings, and an unconscious adjustment through society when God’s Will is being ignored. God’s Will, therefore, might be seen as the Great Attractor. It exists in the human condition as a whole. To the extent that the individual works consciously toward the Will of God, they serve the perturbation of society towards its most profound energies, its greatest of possibilities. To the extent that the society as a whole works in ways contrary to the Will of God, determines the extent by which the Great Attractor creates a more extreme adjustment, just as a pendulum, driven far from its sweetest attractor, will perturb in chaotic and extreme patterns. Yet the Great Attractor harbours no malign aims. It just is, always calling with love to the human spirit.
Demonstration of this effect has been shown with extraordinary efficacy in the twentieth century through the two world wars. The first world war destroyed the old empires of the West and Middle East. It restructured the economics of Europe away from the upper classes towards greater equity. The second world war destroyed the old empires of China and Japan, and shifted, once and for all, through the loss of life and the holocaust against the Jews, the mindset of humanity to the elimination of religious and national prejudice. These were crucial principles in the Law of God, extolled by Baha’u’llah.
At this thought, my mind, unbidden, flipped to the heart wrenching conflict of modern Israel in Old Palestine. In that moment, I realised that, all of our aggression is just so much waste, so much failure to achieve the desire behind our aggression. The Arab and Islamic communities can achieve all their heart’s desire, all that Muhammed and Christ and Moses, and Abraham, desired for them, by that single act which these Revealers of God’s Law all partook – forgiveness. The Arab and Islamic communities shall achieve everything at the moment they forgive Israel. I forgive Israel. Israel will achieve everything when they forgive the Nazi, forgive the anti-semitism that still weaves throughout the world. I forgive them.
We are perpetually given to aggression as we yearn for an unrequited forgiveness. Perhaps ten thousand years ago, as humans first settled from a nomadic lifestyle, we became aware of a new collective power that called for us not to kill our brother. We became guilty of killing our brother, Abel. We have been seeking forgiveness since. Without that forgiveness, through our guilt, we continue to build anger and aggression against ourselves. We project that anger and aggression onto our fellows in many and varied ways. I seek forgiveness for the murder of my brother, Abel, and the murder of my many brothers since, right until this day.
And so, this morning, I came awake that all of our aggressive politics are built with this cry. Those who direct onslaught against fellow citizens, the environment, or the animals. Let us cry back, “We forgive”. And forgive with the deepest tenderness of our hearts. This is the Great Religion of God. This is the most powerful force in human society. It is a force that, like the noon sun, obliterates the self-loathing shadow power of politics. I, who play at the fringes of God’s Law, who yearn for the vision to see the path closer to the Great Attractor, I forgive every political machination I have been disappointed. I forgive my own machinations