Compilation of Baha'i Writings on Agriculture, Part 3

III. The Physical World

A. Man and Nature

1. Know thou that every created thing is a sign of the revelation of God. Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendor. Under such conditions every consideration of proximity and remoteness is obliterated.... Were the Hand of Divine power to divest of this high endowment all created things, the entire universe would become desolate and void. Baha'u'llah, GL, p.184
2. Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God's Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise. Baha'u'llah, TB, p.142
3. Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. Baha'u'llah, ESW, p.44
4. O Ye that are lying as dead on the couch of heedlessness! Ages have passed and your precious lives are well-nigh ended, yet not a single breath of purity hath reached Our court of holiness from you. Though immersed in the ocean of misbelief, yet with your lips ye profess the one true faith of God. Him whom I abhor ye have loved, and of My foe ye have made a friend. Notwithstanding, ye walk on My earth complacent and self-satisfied, heedless that My earth is weary of you and everything within it shunneth you. Were ye but to open your eyes, ye would, in truth, prefer a myriad griefs unto this joy, and would count death itself better than this life. Baha'u'llah, PHW, p.20
5. When we carefully investigate the kingdoms of existence and observe the phenomena of the universe about us, we discover the absolute order and perfection of creation. The dull minerals in their affinities, plants and vegetables with power of growth, animals in their instinct, man with conscious intellect and the heavenly orbs moving obediently through limitless space are all found subject to universal law, most complete, most perfect. 'Abdu'l-Baha, PUP, p.79
6. All these endless beings which inhabit the world, whether man, animal, vegetable, mineral--whatever they may be--are surely, each one of them, composed of elements. There is no doubt that this perfection which is in all beings is caused by the creation of God from the composing elements, by their appropriate mingling and proportionate quantities, the mode of their composition, and the influence of other beings. For all beings are connected together like a chain; and reciprocal help, assistance and interaction belonging to the properties of things are the causes of the existence, development and growth of created beings. It is confirmed through evidences and proofs that every being universally acts upon other beings, either absolutely or through association. 'Abdu'l-Baha, SAQ, pp.178-179
7. The word of God which the Supreme Pen hath recorded on the ninth leaf of the Most Exalted Paradise is this: In all matters moderation is desirable. If a thing is carried to excess, it will prove a source of evil. Consider the civilization of the West, how it hath agitated and alarmed the peoples of the world. An infernal engine hath been devised, and hath proved so cruel a weapon of destruction that its like none hath ever witnessed or heard. The purging of such deeply-rooted and overwhelming corruptions cannot be effected unless the peoples of the world unite in pursuit of one common aim and embrace one universal faith. Incline your ears unto the Call of this Wronged One and adhere firmly to the Lesser Peace. Strange and astonishing things exist in the earth but they are hidden from the minds and the understanding of men. These things are capable of changing the whole atmosphere of the earth and their contamination would prove lethal. Baha'u'llah, TB, pp.68-69
8. And if, as thou passest by fields and plantations, thou observest that the plants, flowers and sweet-smelling herbs are growing luxuriantly together, forming a pattern of unity, this is an evidence of the fact that that plantation and garden is flourishing under the care of a skilled gardener. But when thou seest it in a state of disorder and irregularity thou inferrest that it hath lacked the training of an efficient farmer and thus hath produced weeds and tares. 'Abdu'l-Baha, SWAB, p.290
9. Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds - that is to say, we must illumine the dark world of nature. 'Abdul-Baha, PUP, pp.308-309
10. If the earth is not cultivated, it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. 'Abdu'l-Baha, SAQ, p.7
11. DESIRE TO EXPRESS TO HIS MAJESTY THE KING OR HIS MAJESTY'S REPRESENTATIVE AS WELL AS TO ASSEMBLED GUESTS MY HOPE WORK OF MEN OF TREES SO IMPORTANT FOR PROTECTION PHYSICAL WORLD AND HERITAGE FUTURE GENERATIONS MAY BE RICHLY BLESSED AND AT SAME TIME CONSTITUTE YET ANOTHER FORCE WORKING FOR PEACE AND BROTHERHOOD IN THIS SORELY TRIED DIVIDED WORLD. Shoghi Effendi, Cable dated 23 May 1951 to New Earth Luncheon, London. RD, Agriculture and Related Subjects, p.8
12. DESIRE EXPRESS ADMIRATION YOUR ESSENTIALLY HUMANITARIAN WORK NOBLE OBJECTIVE RECLAIM DESERTS SPIRIT CO-OPERATION FOSTERED BY YOUR UNDERTAKINGS WISH YOU EVERY SUCCESS. Shoghi Effendi, Cable dated 21 May 1956 to World Forestry Charter Luncheon, London. RD; Economics, Agriculture and Related Subjects, p.8
13. DELIGHTED STEADY PROGRESS ACHIEVED MEN OF THE TREES WORLD OVER ESPECIALLY HOPES PLAN RECLAMATION DESERT AREAS AFRICA. On behalf of Shoghi Effendi, Cable dated 22 May 1957 to World Forestry Charter Luncheon, London. RD; Economics, Agriculture and Related Subjects, p.9
Creation reflects the names and attributes of God, and mankind has a profound responsibility to protect the natural environment and preserve its ecological balance. Universal House of Justice, The Six Year Plan, Summary of Achievements, p.75

B. Man and Animals

1. Burden not an animal with more than it can bear. We, truly, have prohibited such treatment through a most binding interdiction in the Book. Be ye the embodiments of justice and fairness amidst all creation. Baha'u'llah, Kitab-i-Aqdas, p.87
2. If ye should hunt with beasts or birds of prey, invoke ye the Name of God when ye send them to pursue their quarry; for then whatever they catch shall be lawful unto you, even should ye find it to have died. He, verily, is the Omniscient, the All-Informed. Take heed, however, that ye hunt not to excess. Tread ye the path of justice and equity in all things. Thus biddeth you He Who is the Dawning-place of Revelation, would that ye might comprehend. Baha'u'llah, Kitab-i-Aqdas, pp.40-41
3. I have read thy letter, wherein thou didst express astonishment at some of the laws of God, such as that concerning the hunting of innocent animal, creatures who are guilty of no wrong.
Be thou not surprised at this. Reflect upon the inner realities of the universe, the secret wisdoms involved, the enigmas, the inter-relationships, the rules that govern all. For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever. In the physical realm of creation, all things are eaters and eaten: the plant drinketh in the mineral, the animal doth crop and swallow down the plant, man doth feed upon the animal, and the mineral devoureth the body of man. Physical bodies are transferred past one barrier after another, from one life to another, and all things are subject to transformation and change, save only the essence of existence itself--since it is constant and immutable, and upon it is founded the life of every species and kind, of every contingent reality throughout the whole of creation.
Whensoever thou does examine, through a microscope, the water man drinketh, the air he doth breathe, thou wilt see that with every breath of air he doth breathe, man taketh in an abundance of animal life, and with every draught of water, he also swalloweth down a great variety of animals. How could it ever be possible to put a stop to this process? For all creatures are eaters and eaten, and the very fabric of life is reared upon this fact. Were it not so, the ties that interlace all created things within the universe would be unraveled.
And further, whensoever a thing is destroyed, and decayeth, and is cut off from life, it is promoted into a world that is greater than the world it knew before. It leaveth for example, the life of the mineral and goeth forward into the life of the plant; then it departeth out of the vegetable life and ascendeth into that of the animal, following which it forsaketh the life of the animal and riseth into the realm of human life, and this is out of the grace of they Lord, the Merciful, the Compassionate. 'Abdu'l-Baha, SWAB, pp.157-158
4. In the physical powers and senses, however, man and the animal are partners. In fact, the animal is often superior to man in sense perception. For instance, the vision of some animals is exceedingly keen and the hearing of others most acute. Consider the instinct of a dog how much greater than that of man. But, although the animal shares with man all the physical virtues and senses, a spiritual power has been bestowed upon man of which the animal is devoid. This is a proof that there is something in man above and beyond the endowment of the animal-a faculty and virtue peculiar to the human kingdom which is lacking in the lower kingdoms of existence. This is the spirit of man. 'Abdu'l-Baha, PUP, pp.241-42
5. Briefly, it is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature. For in all physical respects, and where the animal spirit is concerned, the selfsame feelings are shared by animal and man. Man hath not grasped this truth, however, and he believeth that physical sensations are confined to human beings, wherefore is he unjust to the animals, and cruel.
And yet in truth, what difference is there when it cometh to physical sensations? The feelings are one and the same, whether ye inflict pain on man or on beast. There is no difference here whatever. And indeed ye do worse to harm an animal, for man hath a language, he can lodge a complaint, he can cry out and moan; if injured he can have recourse to the authorities and these will protect him from his aggressor. But the hapless beast is mute, able neither to express its hurt nor take its case to the authorities. If a man inflict a thousand ills upon a beast, it can neither ward him off with speech nor hale him into court. Therefore it is essential that ye show forth the utmost consideration to the animal, and that ye be even kinder to him than to your fellow-man.
Train your children from their earliest days to be infinitely tender and loving to animals. If an animal be sick, let the children try to heal it, if it be hungry, let them feed it, if thirsty, let them quench its thirst, if weary, let them see that it rests.
Most human beings are sinners, but the beasts are innocent. Surely those without sin should receive the most kindness and love- all except animals which are harmful, such as bloodthirsty wolves, such as poisonous snakes, and similar pernicious creatures, the reason being that kindness to these is an injustice to human beings and other animals as well. If for example, ye be tender-hearted toward a wolf, this is but tyranny to a sheep, for a wolf will destroy a whole flock of sheep. A rabid dog, if given the chance, can kill a thousand animals and men. Therefore, compassion shown to wild and ravening beasts is cruelty to the peaceful ones--and so the harmful must be dealt with. But to the blessed animals the utmost kindness must be shown, the more the better. Tenderness and loving kindness are basic principles of God's heavenly kingdom. Ye should most carefully bear this matter in mind. 'Abdu'l-Baha, PUP, pp.159-60

C. Diet and Health

1. Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether created in the heavens or in the earth, for such of His servants as truly believe in Him. Eat ye, O people, of the good things which God hath allowed you, and deprive not yourselves from His wondrous bounties. Render thanks and praise unto Him, and be of them that are truly thankful. Baha'u'llah, GL, p. 276
2. Become ye intoxicated with the wine of the love of God, and not that which deadeneth your minds... Baha'u'llah, ADJ, p.27
3. The child must, from the day of his birth, be provided with whatever is conducive to his health and know ye this: so far as possible, the mother's milk is best for, more agreeable and better suited to the child, unless she should fall ill or her milk should run entirely dry.... 'Abdu'l-Baha, HH, p.461
4. The outer, physical causal factor in disease, however, is a disturbance in the balance, the proportionate equilibrium of all those elements of which the human body is composed. To illustrate: the body of man is a compound of many constituent substances, each component being present in a prescribed amount, contributing to the essential equilibrium of the whole. So long as these constituents remain in their due proportion, according to the natural balance of the whole -that is, no component suffereth a change in its natural proportionate degree and balance, no component being either augmented or decreased - there will be no physical cause for the incursion of disease.
For example, the starch component must be present to a given amount, and the sugar to a given amount. So long as each remaineth in its natural proportion to the whole, there will be no cause for the onset of disease. When, however, these constituents vary as to their natural and due amounts - that is, when they are augmented or diminished - it is certain that this will provide for the inroads of disease.
This question requireth the most careful investigation. The Bab hath said that the people of Baha must develop the science of medicine to such a high degree that they will heal illnesses by means of foods. The basic reason for this is that if, in some component substance of the human body, an imbalance should occur, altering its correct, relative proportion to the whole, this fact will inevitably result in the onset of disease...
At whatever time highly-skilled physicians shall have developed the healing of illnesses by means of foods, and shall make provision for simple foods, and shall prohibit humankind from living as slaves to their lustful appetites, it is certain that the incidence of chronic and diversified illnesses will abate, and the general health of all mankind will be much improved. This is destined to come about. In the same way, in the character, the conduct and the manners of men, universal modifications will be made. 'Abdu'l-Baha, SWAB, pp.153-156
5. Now let us speak of material healing. The science of medicine is still in a condition of infancy; it has not reached maturity. But when it has reached this point, cures will be performed by things which are not repulsive to the smell and taste of man - that is to say, by aliments, fruits and vegetables which are agreeable to the taste and have an agreeable smell.................
The majority of the diseases which overtake man also overtake the animal, but the animal is not cured by drugs. In the mountains, as in the wilderness, the animal's physician is the power of taste and smell. The sick animal smells the plants that grow in the wilderness; he eats those that are sweet and fragrant to his smell and taste, and is cured. The cause of his healing is this. When the sugar ingredient has become diminished in his constitution, he begins to long for sweet things; therefore, he eats an herb with a sweet taste, for nature urges and guides him; its smell and taste please him, and he eats it. The sugar ingredient in his nature will be increased, and health will be restored.
It is, therefore, evident that it is possible to cure by foods, aliments and fruits; but as today the science of medicine is imperfect, this fact is not yet fully grasped. When the science of medicine reaches perfection, treatment will be given by foods, aliments, fragrant fruits and vegetables, and by various waters, hot and cold in temperature. 'Abdu'l-Baha, SAQ, pp.258-259
6. Observe how an animal will graze in a field where there are a hundred thousand kinds of herbs and grasses, and how, with its sense of smell, it snuffeth up the odours of the plants, and tasteth them with its sense of taste; then it consumeth whatever herb is pleasurable to these senses, and benefiteth therefrom. Were it not for this power of selectivity, the animals would all be dead in a single day; for there are a great many poisonous plants, and animals know nothing of the pharmacopoeia. And yet, observe what a reliable set of scales they have, by means of which to differentiate the good from the injurious. Whatever constituent of their body hath decreased, they can rehabilitate by seeking out and consuming some plant that hath an abundant store of that diminished element; and thus the equilibrium of their bodily components is re-established, and they are rid of their disease. 'Abdu'l-Baha, SWAB, pp.155-156
7. Question: What will be the food of the united people? Answer: As humanity progresses, meat will be used less and less, for the teeth of man are not carnivorous. For example, the lion is endowed with carnivorous teeth, which are intended for meat, and if meat be not found, the lion starves. The lion cannot graze; its teeth are of different shape...The domestic animals have herbivorous teeth formed to cut grass, which is their fodder. The human teeth, the molars, are formed to grind grain. The front teeth, the incisors, are for fruits, etc. 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, PUP, pp.170-171
8. Regarding the eating of animal flesh and abstinence therefrom, know thou of a certainty that, in the beginning of creation, God determined the food of every living being, and to eat contrary to that determination is not approved...But now coming to man, we see he hath neither hooked teeth nor sharp nails or claws, nor teeth like iron sickles. From this it becometh evident and manifest that the food of man is cereals and fruit. Some of the teeth of man are like millstones to grind the grain, and some are sharp to cut the fruit. Therefore he is not in need of meat, nor is he obliged to eat it. Even without eating meat he would live with the utmost vigour and energy. For example, the community of the Brahmins in India do not eat meat; notwithstanding this they are not inferior to other nations in strength, power, vigour, outward senses or intellectual virtues. Truly, the killing of animals and the eating of their meat is somewhat contrary to pity and compassion, and if one can content oneself with cereals, fruit, oil and nuts, such as pistachios, almonds and so on, it would undoubtedly be better and more pleasing. 'Abdu'l-Baha, HH, p.461
9. All the teeth of man are made for eating fruit, cereals, and vegetables. These four teeth, however, are designed for breaking hard shells, such as those of almonds. But eating meat is not forbidden or unlawful, nay, the point is this, that it is possible for man to live without eating meat and still be strong. Meat is nourishing and containeth the elements of herbs, seeds, and fruits; therefore sometimes it is essential for the sick and for the rehabilitation of health. There is no objection in the Law of God to the eating of meat if it is required. So if thy constitution is rather weak and thou findest meat useful, thou mayest eat it. 'Abdu'l-Baha, HH, p.463
10. O ye, God's loved ones! Experience hath shown how greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to health and vigour, to the expansion and keenness of the mind and to bodily strength. There is today a people who strictly avoid tobacco, intoxicating liquor and opium. This people is far and away superior to the others, for strength and physical courage, for health, beauty and comeliness. A single one of their men can stand up to ten men of another tribe. This hath proved true of the entire people: that is, member for member, each individual of this community is in every respect superior to the individuals of other communities.
Make ye then a mighty effort, that the purity and sanctity which, above all else, are cherished by Abdu'l-Baha, shall distinguish the people of Baha; that in every kind of excellence the people of God shall surpass all other human beings; that both outwardly and inwardly they shall prove superior to the rest; that for purity, immaculacy, refinement, and the preservation of health, they shall be leaders in the vanguard of those who know. And that by their freedom from enslavement, their knowledge, their self-control, they shall be first among the pure, the free and the wise. ' 'Abdu'l-Baha, SWAB, p.150 Compiled by Winnona J. Merritt, 716 C Westchester Drive, High Point, NC 27262, USA January 1998 1