As we learned in the previous blog posting, the Bahá’í Writings tell us the poor are “very dear to God”; “the mercies and bounties of God are with them”; they are “never forgotten” and they are “nearer the threshold of God”. The mercies and bounties of God are with them. The rich are mostly negligent, [...]

As we learned in the previous blog posting, the Bahá’í Writings tell us the poor are “very dear to God”; “the mercies and bounties of God are with them”; they are “never forgotten” and they are “nearer the threshold of God”.

The mercies and bounties of God are with them. The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means, whereas the poor are dependent upon God, and their reliance is upon Him, not upon themselves. Therefore, the poor are nearer the threshold of God and His throne.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

This is particularly appealing to someone like me, who doesn’t feel loved by any of the significant people in her life (parents, siblings, spouses or children).  I want to know that someone I can trust loves me!  If that keeps me poor, then so be it!

I can see where people might be confused on this issue.  On the one hand, we read quotes such as these, which suggest that we need wealth, acquired through crafts or professions:

Having attained the stage of fulfilment and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth through crafts or professions is commendable and praiseworthy in the estimation of men of wisdom.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

And that if you want wealth, the secret is to engage in crafts and professions:

Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth, O men of  understanding! For results depend upon means, and the grace of God shall be all-sufficient unto you.  (Adib Taherzadeh, The Revelation of Baha’u'llah v 2, p. 281)

And that we have an obligation to expend our wealth on ourselves and our families (in that order):

The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds. (Baha’u'llah, Hidden Words, Persian 82)

On the other hand, you don’t want to have too much wealth, because the rich are described in negative terms:

The rich are mostly negligent, inattentive, steeped in worldliness, depending upon their means . . . (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

God hasn’t promised mansions to those who associate with the rich:

God has not said that there are mansions prepared for us if we pass our time associating with the rich, but He has said there are many mansions prepared for the servants of the poor, for the poor are very dear to God. (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

As long as there are poor people, those with colossal wealth should not exist:

A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity.

Excessive of wealth is associated with tyranny:

A financier with colossal wealth should not exist whilst near him is a poor man in dire necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign that somewhere we shall find tyranny. (Abdu’l-Bahá, Paris Talks, p. 153)

According to the Writings, their wealth has been found by “idle fancy” and they don’t know how to be self-sacrificing:

In idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter.  (Baha’u'llah, The Kitab-i-Ian, p. 28)

Having wealth can prevent you from entering the Kingdom of Heaven:

. . . riches do prevent the rich from entering the Kingdom; and again, He saith, ‘It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the Kingdom of God.’ If, however, the wealth of this world, and worldly glory and repute, do not block his entry therein, that rich man will be favoured at the Holy Threshold and accepted by the Lord of the Kingdom.  (Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 195)

If the wealthy are able to use their wealth in service to God, it is highly meritorious.  I’m not sure how many of us are able to attain this level of generosity, self-sacrifice and detachment, as we’ve seen in previous quotes, so it’s better for us to avoid it:

If wealth and prosperity become the means of service at God’s Threshold, it is highly meritorious; otherwise it would be better to avoid them.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

When you’re poor, you need to rely on God to supply your needs and be patient.  There’s a lot more obligation and responsibility on those who are wealthy:

Fear the sighs of the poor and of the upright in heart who, at every break of day, bewail their plight, and be unto them a benevolent sovereign. They, verily, are thy treasures on earth. It behoveth thee, therefore, to safeguard thy treasures from the assaults of them who wish to rob thee. Inquire into their affairs, and ascertain, every year, nay every month, their condition, and be not of them that are careless of their duty.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 236)

Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of the people. The rich must give of their abundance, they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessities of life. (Abdu’l-Bahá, Paris Talks, p. 153)

He should be . . . bestowing a portion upon the destitute, and not refusing benevolence and favor to the unfortunate. (Compilations, Baha’i Scriptures, p. 50)

He admonished all that we must be the servants of the poor, helpers of the poor, remember the sorrows of the poor, associate with them; for thereby we may inherit the Kingdom of heaven. (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 33)

Good God! is it possible that, seeing one of his fellow-creatures starving, destitute of everything, a man can rest and live comfortably in his luxurious mansion? He who meets another in the greatest misery, can he enjoy his fortune? That is why, in the religion of God, it is prescribed and established that wealthy men each year give over a certain part of their fortune for the maintenance of the poor and unfortunate. That is the foundation of the religion of God, and the most essential of the commandments.  (Abdu’l-Bahá, Baha’i World Faith, p. 283-284)

Those who are wealthy should use their wealth as a means to draw close to God, instead of being so attached to their wealth that they forget God and His commandments:

If they are wealthy, they should make these bestowals a means of drawing nigh unto God’s Threshold, rather than being so attached to them that they forget the admonitions of the Pen of the Most High.   (The Universal House of Justice, Messages 1963 to 1986, p. 437)

If they don’t, wealth will lead to destruction:

Turn to the Book of the Covenant, the Hidden Words, and other Tablets, lest the cord of your salvation become a rope of woe which will lead to your own destruction.   (The Universal House of Justice, Messages 1963 to 1986, p. 437-438)

Once men acquire wealth, it’s easy to become so bewitched by their newly amassed wealth and status that they forget the true meaning of their lives; and they forget God.  Look what happens as a result:

How numerous are those negligent souls, particularly from among your own compatriots, who have been deprived of the blessings of faith and true understanding. Witness how, no sooner had they attained their newly amassed wealth and status, than they became so bewitched by them as to forget the virtues and true perfections of man’s station. They clung to their empty and fruitless lifestyle. They had naught else but their homes, their commercial success, and their ornamental trappings of which to be proud. Behold their ultimate fate. Many a triumphal arch was reduced to a ruin, many an imperial palace was converted into a barn. Many a day of deceit turned into a night of despair. Vast treasures changed hands and, at the end of their lives, they were left only with tears of loss and regret. (The Universal House of Justice, Messages 1963 to 1986, p. 438)

The wealthy have to protect their treasures and worry about someone stealing them:

Others ere long will lay hands on what ye possess, and enter into your habitations. Incline your ears to My words, and be not numbered among the foolish.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 260)

Would that the inhabitants of the world who have amassed riches for themselves and have strayed far from the True One might know who will eventually lay hand on their treasures; but, by the life of Bahá, no one knoweth this save God, exalted be His glory.  (Baha’u'llah, The Summons of the Lord of Hosts, p. 171)

I knew someone who didn’t have a lot, but he was still afraid of losing it.  He wanted to have a home alarm system installed on his house, even though he lived in a tiny village where everyone knew each other and the crime rate was almost zero.  I couldn’t imagine living with this level of fear, suspicion and mistrust.  ‘Abdu’l-Bahá tells a similar story:

‘Abdu’l-Bahá told a story about a Persian believer’s journeys and how he could not sleep at night while in the wilderness for fear of someone stealing his new shirt, a new gift from a prominent person. After several sleepless nights he decided to get rid of the shirt so he could relax.  (Rafati, Vahid, Sources of Persian Poetry in the Bahá’í Writings, Vol. lll, p. 80)

Wealth is fleeting and has no lasting effect:

How many kings have flourished in luxury and in a brief moment all has disappeared! Their glory and their honor are forgotten. Where are all these sovereigns now?  (Abdu’l-Bahá, Divine Philosophy, p. 137)

They attained to wealth, to the comforts of life, to fame. And what was the final outcome? Utter evanescence and oblivion. Reflect upon this. Look upon it with the eye of admonition. No trace of them remains, no fruit, no result, no benefit; they have gone utterly — complete effacement.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 186)

Look what happens to someone who wrote to Baha’u'llah begging for wealth and prosperity:

Haji Muhammad-Baqir was a well-known merchant, foremost among the believers in faith, certitude and enthusiasm, and was serving the Cause with devotion and self-sacrifice.  This man attained the presence of Bahá’u'lláh in Baghdad. There He wrote a letter to Him and begged for wealth and prosperity. In answer, this exalted and wonderful Tablet was revealed for him. In it Bahá’u'lláh stated that his request would be granted and that the doors of prosperity and wealth would be opened for him from every direction. He warned him, however, to be on his guard and not to allow riches to become a barrier and make him heedless.  Now you are here to attain the presence of Bahá’u'lláh and in the future you will witness that this man will be overtaken with fear to such an extent that he will renounce God and His Cause. Not long after, he will make substantial losses, following which he will write a letter to Bahá’u'lláh and repent. God will then turn his losses into profit and he will become again highly successful in his business and will emerge as the foremost merchant in Constantinople and Tabriz. However, this time he will wax prouder than before, more heedless and deprived… This time he will lose all his possessions, will be unable to continue trading and will become helpless in arranging his affairs. It is then that he will repent and return, and will be content to live as a poor man. He will spend the days of his life in the service of the Cause of God. His end will be blessed and he will receive great confirmations from God.’ He then said to me: ‘Remember all these things, for they will come to pass, and you shall witness them.’  (Adib Taherzadeh, Revelation of Bahá’u'lláh, v2, p. 277-278)

Knowing this in advance, do you think you’d change your mind?  I know I would!

This doesn’t mean I’m always able to be grateful for my poverty, or that I am always free from anxiety about how my bills are going to be paid, so I find this quote reassuring:

The lives of the Founders of our Faith clearly show that to be fundamentally assured does not mean that we live without anxieties.  (Shoghi Effendi, Quickeners of Mankind, p. 117)

Fortunately there’s another way of thinking about wealth.  In this dispensation it is described by the excellence of his conduct, in love of God and in detachment from luxuries.

Man’s distinction lieth in the excellence of his conduct and in the pursuit of that which beseemeth his station, not in childish play and pastimes. Know that thy true adornment consisteth in the love of God and in thy detachment from all save Him, and not in the luxuries thou dost possess. (Baha’u'llah, The Summons of the Lord of Hosts, p. 62)

Now that’s a kind of wealth I can be comfortable with!

 

For more on this theme:

Does God want us to be Wealthy

When is Enough, Enough

 

 

Recently I was listening to a podcast on our relationship to money by my favorite minister, Jeremy McClung of the Muskoka Community Church, which left me asking the question:  When is enough, enough?  This is an important question to ask especially at this season of excess we call Christmas. In his talk, Jeremy handed out [...]

Recently I was listening to a podcast on our relationship to money by my favorite minister, Jeremy McClung of the Muskoka Community Church, which left me asking the question:  When is enough, enough?  This is an important question to ask especially at this season of excess we call Christmas.

In his talk, Jeremy handed out index cards and asked us to write “stuff I have” on one side and to write “stuff I want” on the other.  We were to make a detailed list of everything we own (land, cars, houses, clothes, electronics, appliances, toys etc).

What surprised me was how much was on my “want” side!  Even though I have everything I need, and more, the list of what I wanted was longer than the list of what I owned.  This was profound!  I urge you to take out a sheet of paper right now and do this exercise for yourself.

My income comes from a small disability pension, supplemented by some paid work, and I live in a small one bedroom apartment in a “geared to income” building.  Some people look at my lifestyle and long for me to be better off financially, and sometimes I wonder if they’re right.  On the one hand, the Bahá’í Writings say:

Having attained the stage of fulfilment and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth through crafts or professions is commendable and praiseworthy in the estimation of men of wisdom.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

My well-wishers see the transformative path I’ve been on for the past couple of decades, and how far I’ve come in ridding myself of the anxiety and depression that robbed me of my life, and they think it’s time for me to get back into the “real world” and get paid for all the work I do.

I ask myself:  can I make a living doing all the things I do, so that I can get off my disability pension?  For years, I took the following Writing to heart, and tried to apply it.

The best of men are they that earn a livelihood by their calling.  (Baha’u'llah, The Persian Hidden Words, 82)

Working in corrupt work places just made me sicker.

Now, this quotes shows how I long to live my life:

Thou hast asked regarding the means of livelihood. Trust in God and engage in your work and practice economy; the confirmations of God shall descend and you will be enabled to pay off your debts. Be ye occupied always with the mention of Bahá’u'lláh and seek ye no other hope and desire save Him.  (Abdu’l-Bahá, Baha’i World Faith, p. 375)

Through quotes like this I’ve come to realize that my job is to take care of the work and God’s job is to take care of the money.  It doesn’t say “paid work”, and God’s way of taking care of the money doesn’t always come from a paycheque!  I have been taken care of in ways I couldn’t have imagined (from soup kitchens and food banks that treat me as a “guest”; to random strangers sending me money in the mail; to finding ways to barter; to people giving me clothes and yes, even from some paid employment.   I have more than enough, and I am grateful.

The question is: do you want to live like that?  It will mean a lifestyle very unlike the ones you’ve had to date.

Have you heard about the Peace Pilgrim?  She’s one of my heroines.  When she was in her mid-40’s, she decided to walk across the United States, and continued to do so for 28 years, to talk to people about the importance of peace.  All she had were the clothes on her back; a smock with a pencil and a small pad of paper; a comb and toothbrush, and that was it.  She had no organizational backing, carried no money, and would not even ask for food or shelter.  She travelled in the south during the winter and the north during the summer.  She had absolutely nothing – no means to support herself except total reliance on God.  She said in all the years she did it, there were only 3 days in a row where she didn’t have anything to eat or anywhere to sleep.  Every single other day, people would feed her and/or invite her to spend the night.  One time she was walking in a freak snow storm.  It was so snowy that she couldn’t see 5 feet in front of her, so she walked down an embankment to huddle under a bridge, out of the blinding snow, and there she found a fridge-size cardboard box, with a blanket and pillow in it!  Without a word of a lie!  God took care of her every need, even before she knew she had it.  Click here to read reviews about her biography.

I found her total detachment really inspiring!  Since then I’ve had many glimmers of how this works in my own life, which is “poor” by many people’s standards, and yet, I have had a rich and full life; totally blessed, to be able to do the work I love.

In terms of acquiring wealth, the Bahá’í Writings also say:

In earthly riches fear is hidden and peril is concealed. (Baha’u'llah, Tablets of Baha’u'llah, p. 219)

There’s a great story which illustrates the principle that the best possible life is not by having more stuff, but by letting go.

‘Abdu’l-Bahá told a story about a Persian believer’s journeys and how he could not sleep at night while in the wilderness for fear of someone stealing his new shirt, a new gift from a prominent person.  After several sleepless nights he decided to get rid of the shirt so he could relax.  (Rafati, Vahid, Sources of Persian Poetry in the Baha’i Writings, Vol. lll, p. 80)

I understand what this means!  One time I had so many journals filled with insights about my childhood and all that I’d suffered and how it made me the person I was.  I was attached to these journals and longed for my son to read them someday, to know who I was.  I was so afraid that they would get ruined in a flood or fire that I was actually contemplating buying metal boxes to put them in to keep them safe!  I realized the folly of this thinking, and because I was soon going on pilgrimage and wanted to empty myself before I went, I threw them all into the garbage dump (where they belonged!) instead.

Another time I was going out with someone who lived in a small village where everyone knew everyone else.  He was in fear that someone would steal his antiques and was considering buying an alarm system for the house.  I couldn’t imagine living with so much fear and suspicion.  It would be different if he was in downtown Detroit, but the crime rate in this village was next to nothing.  Surely it would be better to live with just enough, than to live in fear all the time!

When you move, you find out how much stuff you have; and how much you want.  When I was pioneering to Labrador, I took this quote seriously:

Reliance on God is indeed the strongest and safest weapon which the Bahá’í teacher can carry. (Shoghi Effendi, Power of Divine Assistance, p. 221).

What this meant to me was that I was to go with total reliance on God, trusting Him to meet all my needs, just as the Peace Pilgrim had.  I sold or gave away just about all of my worldly goods.  I arrived in Labrador City with 2 cats and 2 suitcases; one suitcase was filled with cat supplies and the other had my clothes; a sleeping bag and inflatable air mattress; a pot, pan, and dishes and cutlery for 2 (so I could invite someone over for a meal).  I had enough!  I had everything I needed to live quite comfortably.  I got a 3 bedroom unfurnished apartment (which was easier to find than a 1 bedroom); and could have lived with so little forever!  Unfortunately our culture demands a certain lifestyle, though, and within 6 months I had that apartment filled with furniture and kitchen supplies (mostly acquired through yard sales and moving sales).  When is enough, enough?  I had enough, but I wanted more.  I wanted to look like everyone else, but I didn’t need any of it.

Most of our “stuff” makes our lives easier or better in some ways.  What we fail to realize is that much of it also takes something from us in terms of storage, cleaning, repairs and maintenance.  It’s not a wonder how stressed we feel!  Houses are a good example.  When we buy our first house, we have to furnish it; and then buy all the tools to maintain it (ladders, lawn mowers, snow blowers etc.  The list is endless!).  When I was a home owner, I was always caught unprepared when the roof leaked, or the furnace needed replacing or when the tiles fell off the bathroom walls.  I couldn’t afford the repairs and didn’t know where the money was going to come from.  Needless to say, it went on the credit card, and then I was so far in debt, I nearly faced bankruptcy more than once.  Now I live in an apartment and all the energy I used to spend on mowing lawns and maintaining gardens and shovelling snow, can be used in service to others; and all the money I save in not having to maintain a home has gone into paying off my debts so I can live debt free.  It’s a much simpler lifestyle and has freed me up both financially and emotionally.

Have you ever wondered why people in cultures where they have nothing, seem so much happier?  It’s because the more stuff we have, the more stress we have.  I think it’s why we love to go camping.  We take everything we need with us, and leave the rest behind.  Most Canadians take more stuff camping than most of the rest of the world owns.

Despite what the “Occupy” movement would have us believe, the average North Americans are some of the richest people on the globe.  The following really puts it into perspective:

If you could fit the entire population of the world into a village consisting of 100 people, maintaining the proportions of all the people living on Earth, that village would consist of:

• 57 Asians
• 21 Europeans
• 14 Americans (North, Central and South)
• 8 Africans

There would be:

• 52 women and 48 men
• 30 Caucasians and 70 non-Caucasians
• 30 Christians and 70 non-Christians

In addition:

• 6 people would possess 59% of the wealth and they would all come from the USA
• 80 would live in poverty
• 70 would be illiterate
• 50 would suffer from hunger and malnutrition
• 1 would be dying
• 1 would be being born
• 1 would own a computer
• 1 (yes, only one) would have a university degree

 If we looked at the world in this way, the need for acceptance and understanding would be obvious. But, consider again the following…

• If you have never experienced the horror of war, the solitude of prison, the pain of torture, were not close to death from starvation, then you are better off than 500 million people

• If you can go to your place of worship without fear that someone will assault or kill you, then you are luckier than 3 billion (that’s right) people.

• If you have a full fridge, clothes on your back, a roof over your head and a place to sleep, you are wealthier than 75% of the world’s population.

• If you currently have money in the bank, in your wallet and a few coins in your purse, you are one of 8 of the privileged few amongst the 100 people in the world.

• If your parents are still alive and still married, you’re a rare individual.

• If you’re reading this message, you’re extremely lucky, because you don’t comprise one of those 2 billion people who still can’t read.    (source unknown: http://www.movebeyond.net/417/know-no-limits/quote/lightening-in-a-jar/ )

Some people have suggested:  “the more wealth I attain, the more I will be able to travel to developing countries to help others or donate to worthy causes”.  I’m not sure that’s true.  It’s certainly part of the prevailing wisdom, but only God knows what He wants from us.  One the one hand He says:

If wealth and prosperity become the means of service at God’s Threshold, it is highly meritorious; otherwise it would be better to avoid them.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

On the other, the Bahá’í Writings tell us that more and lasting things are accomplished by poor people, than by rich:

How many kings have flourished in luxury and in a brief moment all has disappeared! Their glory and their honor are forgotten. Where are all these sovereigns now? But those who have been servants of the divine beauty are never forgotten. The result of their works is everywhere visible. What king is there of two thousand years ago whose kingdom has lived in the hearts? But those disciples who were devoted to God – poor people who had neither fortune nor position – are to-day trees bearing fruit. Their banner is raised higher every day.  (Abdu’l-Bahá, Divine Philosophy, p. 137)

I’ve learned that a life well lived doesn’t consist of an abundance of possessions.  Sometimes we use “stuff” to fill the holes in our soul, but we aren’t going to find what we want from more stuff.  There’s danger in having more than you need, because it only creates more wants.  There’s nothing wrong with wanting more; or having aspirations – but the danger is that it distracts us from what’s really important.  We can spend so many hours focused on getting this “one thing” that we aren’t living in the present moment and we aren’t focused on what really matters – teaching, service and acquiring virtues.

For example, I knew that I would be getting some money from my father’s estate, so for the three years it took for the money to arrive, I was continually thinking of what I wanted to spend it on.  I set up a spreadsheet to keep track of it all; spent hours researching every item carefully, to make sure I knew that I was buying the best possible quality for my money.  I measured and remeasured to make sure it would fit.  When the money finally came, I threw it all out and decided to buy a car instead!  I wasted hours of my life on this endeavor!  And even when I got the car, I didn’t like it and traded it in on another one, losing money in the process.  What a waste!  I was certainly heedless of this quote:

Some men’s lives are solely occupied with the things of this world; their minds are so circumscribed by exterior manners and traditional interests that they are blind to any other realm of existence, to the spiritual significance of all things! They think and dream of earthly fame, of material progress. Sensuous delights and comfortable surroundings bound their horizon, their highest ambitions centre in successes of worldly conditions and circumstances! They curb not their lower propensities; they eat, drink, and sleep! Like the animal, they have no thought beyond their own physical well-being. It is true that these necessities must be despatched. Life is a load which must be carried on while we are on earth, but the cares of the lower things of life should not be allowed to monopolize all the thoughts and aspirations of a human being. The heart’s ambitions should ascend to a more glorious goal, mental activity should rise to higher levels! Men should hold in their souls the vision of celestial perfection, and there prepare a dwelling-place for the inexhaustible bounty of the Divine Spirit.      (Abdu’l-Bahá, Paris Talks, p. 98)

We don’t like to think of ourselves as greedy, but when I looked at the list on the other side of my index card, and truly understood my position in the world, I had to realize that I was.  We all need to be on guard against all kinds of greed, especially at Christmas.  The Bahá’í Writings tell us:

He should be content with little and free from avarice.  (‘Abdu’l-Bahá, Baha’i Scriptures, p. 50)

Why, then, exhibit such greed in amassing the treasures of the earth, when your days are numbered and your chance is well-nigh lost? Will ye not, then, O heedless ones, shake off your slumber?  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 127)

There is a danger in becoming attached to what we have.  Another story I like illustrates this point:

Whereas riches may become a mighty barrier between man and God, and rich people are often in great danger of attachment, yet people with small worldly possessions can also become attached to material things. The following Persian story of a king and a dervish illustrates this.

Once there was a king who had many spiritual qualities and whose deeds were based on justice and loving-kindness. He often envied the dervish who had renounced the world and appeared to be free from the cares of this material life, for he roamed the country, slept in any place when night fell and chanted the praises of his Lord during the day. He lived in poverty, yet thought he owned the whole world. His only possessions were his clothes and a basket in which he carried the food donated by his well-wishers. The king was attracted to this way of life.  Once he invited a well-known dervish to his palace, sat at his feet and begged him for some lessons about detachment. The dervish was delighted with the invitation. He stayed a few days in the palace and whenever the king was free preached the virtues of a mendicant’s life to him. At last the king was converted. One day, dressed in the garb of a poor man, he left his palace in the company of the dervish. They had walked together some distance when the dervish realized that he had left his basket behind in the palace. This disturbed him greatly and, informing the king that he could not go without his basket, he begged permission to return for it. But the king admonished him, saying that he himself had left behind his palaces, his wealth and power, whereas the dervish, who had preached for a lifetime the virtues of detachment, had at last been tested and was found to be attached to this world — his small basket.  (Adib Taherzadeh, The Revelation of Baha’u'llah v 1, p. 76-77)

Contentment is being happy with what we have, and being grateful for it.  This is what it means to be truly rich.  Baha’u'llah has given us this prayer, which says in part:

Bestow upon me my portion, O Lord, as Thou pleasest, and cause me to be satisfied with whatsoever thou hast ordained for me.  Thine is the absolute authority to command.  (The Báb, Baha’i Prayers, p. 55)

We have enough.  All of us!  Ask yourself:  If I never get another thing, could I be content with what I have?  Most of us would have to answer yes!

I don’t think we’re all being called to get rid of everything we own and give it to the poor or pioneer to Africa, but to be able to get to the point where you could do it, is the kind of heart change God is looking for.

God might be calling you to let go of your stuff; or to change the way you relate to it; or to give it all to Him; or to pay Huqúq on it so it’s purified.  Pray about what you’re learning here, and pay attention to what you’re being called on to do with this information.  And realize that you have enough!

 

What do the Bahá’í Writings say about materialism? I earnestly exhort you: let not your hearts be fettered by the material things of this world; I charge you not to lie contentedly on the beds of negligence, prisoners of matter, but to arise and free yourselves from its chains!  (Abdu’l-Bahá, Paris Talks, p. 37) O [...]

What do the Bahá’í Writings say about materialism?

I earnestly exhort you: let not your hearts be fettered by the material things of this world; I charge you not to lie contentedly on the beds of negligence, prisoners of matter, but to arise and free yourselves from its chains!  (Abdu’l-Bahá, Paris Talks, p. 37)

O ye loved ones of God! Know ye that the world is even as a mirage rising over the sands, that the thirsty mistaketh for water. The wine of this world is but a vapour in the desert, its pity and compassion but toil and trouble, the repose it proffereth only weariness and sorrow. Abandon it to those who belong to it.  (Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 186)

Parallel with this, and pervading all departments of life–an evil which the nation, and indeed all those within the capitalist system, though to a lesser degree, share with that state and its satellites regarded as the sworn enemies of that system–is the crass materialism, which lays excessive and ever-increasing emphasis on material well-being, forgetful of those things of the spirit on which alone a sure and stable foundation can be laid for human society.  (Shoghi Effendi, Citadel of Faith, pp. 124-125)

Why is materialism bad for us?

Material favors sometimes deprive us of spiritual favors and material rest of spiritual rest. (Abdu’l-Bahá, Divine Philosophy, p. 135-136)

It is clear that whatever glory is gained outside the Cause of God turns to abasement at the end; and ease and comfort not met with on the path of God are finally but care and sorrow; and all such wealth is penury, and nothing more.  (Abdu’l-Bahá, Memorials of the Faithful, p. 4)

You see all round you proofs of the inadequacy of material things — how joy, comfort, peace and consolation are not to be found in the transitory things of the world. Is it not then foolishness to refuse to seek these treasures where they may be found? The doors of the spiritual Kingdom are open to all, and without is absolute darkness.  (Abdu’l-Bahá, Paris Talks, p. 110)

Inspiring these political, social and economic crises was the inexorable rise and consolidation of a disease of the human soul infinitely more destructive than any of its specific manifestations. Its triumph marked a new and ominous stage in the process of social and spiritual degeneration that Shoghi Effendi had identified. Fathered by nineteenth century European thought, acquiring enormous influence through the achievements of American capitalist culture, and endowed by Marxism with the counterfeit credibility peculiar to that system, materialism emerged full-blown in the second half of the twentieth century as a kind of universal religion claiming absolute authority in both the personal and social life of humankind.   (Universal House of Justice, Century of Light, sections 8.6-8.8)

It must be realized that the isolation and despair from which so many suffer are products of an environment ruled by an all-pervasive materialism.  (Universal House of Justice, 28 December 2010 to the Continental Board of Counselors)

If it [the soul] chooses the material world as a partner, then the child born of that union will be a materialistic way of life which deprives the soul of its spiritual heritage. A great many people in the world allow themselves to fall in love with material things; consequently the soul is impoverished and although it is a spiritual entity, it becomes sullied with worldly affections and gives birth to materialism, an offspring unworthy of its high station. (Adib Taherzadeh, The Covenant of Baha’u'llah, p. 17)

What happens when materialism gains hold?

For a long time the religious world had been weakened and materialism had advanced; the spiritual forces of life were waning, moralities were becoming degraded, composure and peace had vanished from souls, and satanic qualities were dominating hearts; strife and hatred overshadowed humanity, bloodshed and violence prevailed. God was neglected; the Sun of Reality seemed to have gone completely; deprivation of the bounties of heaven was a fact; and so the season of winter fell upon mankind.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 95)

Consider to what a remarkable extent the spirituality of people has been overcome by materialism so that spiritual susceptibility seems to have vanished, divine civilization become decadent, and guidance and knowledge of God no longer remain.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 221)

With the collapse of the Soviet Union, impulses to devise and promote any formal materialistic belief system disappeared. Nor would any useful purpose have been served by such efforts, as materialism was soon facing no significant challenge in most parts of the world. Religion, where not simply driven back into fanaticism and unthinking rejection of progress, became progressively reduced to a kind of personal preference, a predilection, a pursuit designed to satisfy spiritual and emotional needs of the individual. The sense of historical mission that had defined the major Faiths learned to content itself with providing religious endorsement for campaigns of social change carried on by secular movements. The academic world, once the scene of great exploits of the mind and spirit, settled into the role of a kind of scholastic industry preoccupied with tending its machinery of dissertations, symposia, publication credits and grants.  Whether as world-view or simple appetite, materialism’s effect is to leach out of human motivation — and even interest — the spiritual impulses that distinguish the rational soul. “For self-love,” ‘Abdu’l-Bahá has said, “is kneaded into the very clay of man, and it is not possible that, without any hope of a substantial reward, he should neglect his own present material good.” In the absence of conviction about the spiritual nature of reality and the fulfillment it alone offers, it is not surprising to find at the very heart of the current crisis of civilization a cult of individualism that increasingly admits of no restraint and that elevates acquisition and personal advancement to the status of major cultural values. The resulting atomization of society has marked a new stage in the process of disintegration about which the writings of Shoghi Effendi speak so urgently.  (Universal House of Justice, Century of Light, sections 8.6-8.8)

Tragically, what Bahá’ís see in present-day society is unbridled exploitation of the masses of humanity by greed that excuses itself as the operation of “impersonal market forces”. What meets their eyes everywhere is the destruction of moral foundations vital to humanity’s future, through gross self-indulgence masquerading as “freedom of speech”. What they find themselves struggling against daily is the pressure of a dogmatic materialism, claiming to be the voice of “science”, that seeks systematically to exclude from intellectual life all impulses arising from the spiritual level of human consciousness.  (Universal House of Justice, Century of Light, section 11.21)

How can we tell if we are materialistic?

All are submerged in the sea of materialism.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 221)

Some men’s lives are solely occupied with the things of this world; their minds are so circumscribed by exterior manners and traditional interests that they are blind to any other realm of existence, to the spiritual significance of all things! They think and dream of earthly fame, of material progress. Sensuous delights and comfortable surroundings bound their horizon, their highest ambitions centre in successes of worldly conditions and circumstances! They curb not their lower propensities; they eat, drink, and sleep! Like the animal, they have no thought beyond their own physical well-being. It is true that these necessities must be despatched. Life is a load which must be carried on while we are on earth, but the cares of the lower things of life should not be allowed to monopolize all the thoughts and aspirations of a human being.  (Abdu’l-Bahá, Paris Talks, p. 98-99)

In cities like New York the people are submerged in the sea of materialism. Their sensibilities are attuned to material forces, their perceptions purely physical. The animal energies predominate in their activities; all their thoughts are directed to material things; day and night they are devoted to the attractions of this world, without aspiration beyond the life that is vanishing and mortal. In schools and temples of learning knowledge of the sciences acquired is based upon material observations only; there is no realization of Divinity in their methods and conclusions — all have reference to the world of matter. They are not interested in attaining knowledge of the mysteries of God or understanding the secrets of the heavenly Kingdom; what they acquire is based altogether upon visible and tangible evidences. Beyond these evidences they are without susceptibilities; they have no idea of the world of inner significances and are utterly out of touch with God, considering this an indication of reasonable attitude and philosophical judgment whereof they are self-sufficient and proud.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 261-262)

Mankind is submerged in the sea of materialism and occupied with the affairs of this world. They have no thought beyond earthly possessions and manifest no desire save the passions of this fleeting, mortal existence. Their utmost purpose is the attainment of material livelihood, physical comforts and worldly enjoyments such as constitute the happiness of the animal world rather than the world of man.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 335)

The people in general are all asleep; they are all inadvertent; they are all slumbering, because their thoughts are confined to materialism; they are not at all thoughtful of God’s thoughts.  (Compilations, Baha’i Scriptures, p. 372-373)

The gross materialism that engulfs the entire nation at the present hour; the attachment to worldly things that enshrouds the souls of men; the fears and anxieties that distract their minds; the pleasure and dissipations that fill their time, the prejudices and animosities that darken their outlook, the apathy and lethargy that paralyze their spiritual faculties–these are among the formidable obstacles that stand in the path of every would-be warrior in the service of Bahá’u'lláh, obstacles which he must battle against and surmount in his crusade for the redemption of his own countrymen.  (Shoghi Effendi, Citadel of Faith, p. 148)

Its creed was simplicity itself. Reality–including human reality and the process by which it evolves — is essentially material in nature. The goal of human life is, or ought to be, the satisfaction of material needs and wants. Society exists to facilitate this quest, and the collective concern of humankind should be an ongoing refinement of the system, aimed at rendering it ever more efficient in carrying out its assigned task.  (Universal House of Justice, Century of Light, sections 8.6-8.8)

One of the signs of a decadent society, a sign which is very evident in the world today, is an almost frenetic devotion to pleasure and diversion, an insatiable thirst for amusement, a fanatical devotion to games and sport, a reluctance to treat any matter seriously, and a scornful, derisory attitude towards virtue and solid worth.  (The Universal House of Justice, 1997 Jan 12, The Humourist, p. 2-3)

What causes materialism to flourish?

Imitation destroys the foundation of religion, extinguishes the spirituality of the human world, transforms heavenly illumination into darkness and deprives man of the knowledge of God. It is the cause of the victory of materialism and infidelity over religion; it is the denial of Divinity and the law of revelation; it refuses Prophethood and rejects the Kingdom of God. When materialists subject imitations to the intellectual analysis of reason, they find them to be mere superstitions; therefore, they deny religion.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 161)

How should we regard our earthly possessions?

Fear thou God and pride not thyself on thine earthly possessions . . .  (The Báb, Selections from the Writings of the Báb, p. 19)

I feel happy when I achieve success.  Is that wrong?

Material progress insures the happiness of the human world. Spiritual progress insures the happiness and eternal continuance of the soul.  (Abdu’l-Bahá, Baha’i World Faith, p. 227)

I like being able to provide for myself and my family.

Pride not thyself on thine earthly possessions, inasmuch as what God doth possess is better for them . . .  (The Báb, Selections from the Writings of the Báb, p. 19)

How did it happen that we became more attached to the material world and not to the spiritual?

Therefore the realm of the religionist has gradually narrowed and darkened and the sphere of the materialist has widened and advanced; for the religionist has held to imitation and counterfeit, neglecting and discarding holiness and the sacred reality of religion. When the sun sets it is the time for bats to fly. They come forth because they are creatures of the night. When the lights of religion become darkened the materialists appear. They are the bats of night. The decline of religion is their time of activity; they seek the shadows when the world is darkened and clouds have spread over it.  (Abdu’l-Bahá, Foundations of World Unity, p. 71)

What can I do to get back to the spiritual world when this happens?

Wherefore, O My servants, defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge.  (Bahá’u'lláh, Hidden Words Persian 26)

What should be do instead?

The heart’s ambitions should ascend to a more glorious goal, mental activity should rise to higher levels! Men should hold in their souls the vision of celestial perfection, and there prepare a dwelling-place for the inexhaustible bounty of the Divine Spirit.  (Abdu’l-Bahá, Paris Talks, p. 98-99)

If we are imprisoned in the material world, our spirit can soar into the Heavens and we shall be free indeed!  (Abdu’l-Bahá, Paris Talks, p. 110)

If material anxiety envelops you in a dark cloud, spiritual radiance lightens your path.   (Abdu’l-Bahá, Paris Talks, p. 111)

Jesus declares that there is spiritual capacity in some people, for all are not submerged in the sea of materialism. They seek the Divine Spirit; they turn to God; they long for the Kingdom.   (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 104)

Turn your faces unto the Kingdom of your Lord the All-Merciful (Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 186)

Approach not those who are drowned in the sea of this world, but rather be enkindled by the fire of the love of God. (‘Abdul-Bahá, Tablets of `Abdu’l-Bahá, VI, p. 74)

Pass by whatever exists in this world, and find Me.  (Compilations, Baha’i Scriptures, p. 132)

It demands daily vigilance in the control of one’s carnal desires and corrupt inclinations. It calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures. (Shoghi Effendi: The Advent of Divine Justice, p. 30)

But we must persevere and do our best knowing this is our duty and that conditions will eventually change completely and follow Bahá’u'lláh’s Pattern.  (Shoghi Effendi, High Endeavours -  Messages to Alaska, p. 49)

Yet another sacred duty is that of clinging to the cord of moderation in all things. (The Universal House of Justice, Messages 1963 to 1986, p. 437)

And in this the friends must understand the ramifications of Bahá’u'lláh’s statement that “the present-day order” must “be rolled up, and a new one spread out in its stead.”  (Universal House of Justice, 28 December 2010 to the Continental Board of Counselors)

The Hidden Words can exert a potent influence in freeing man from the fetters of materialism and enabling him to win the battle against his own self.   (Adib Taherzadeh, The Revelation of Baha’u'llah v 1, p. 76)

It’s easy to get caught up in behaving like those around us:

Beware that the clamor of them that have repudiated this Most Great Announcement shall not deter thee from achieving thy purpose.  (Baha’u'llah, Gleanings from the Writings of Baha’u'llah, p. 307)

I try to draw closer to God and away from the things of the material world, but I keep getting drawn back in.  Why is that?

Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust.  (Bahá’u'lláh, Hidden Words Persian 26)

There is such a confusion in the world today, so much uncertainty, so much materialism, that it is very hard to hold the attention of even the more spiritually minded people. (Shoghi Effendi, High Endeavours -  Messages to Alaska, p. 49)

Because of such an attitude, and also because of our refusal to become involved in politics, Bahá’ís are often accused of holding aloof from the “real problems” of their fellowmen. But when we hear this accusation let us not forget that those who make it are usually idealistic materialists to whom material good is the only “real” good, whereas we know that the working of the material world is merely a reflection of spiritual conditions and until the spiritual conditions can be changed there can be no lasting change for the better in material affairs.  (The Universal House of Justice, Messages 1963 to 1986, p. 283)

What happens if we can avoid materialism?

. . . His grace and bounty may cast their dawning splendours over you, and a heavenly table may be sent down for you, and your Lord may bless you, and shower His riches upon you to gladden your bosoms and fill your hearts with bliss, to attract your minds, and cleanse your souls, and console your eyes. (Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 186)

They are not at all thoughtful of God’s thoughts except you, who are thinking of God. Verily, you are the spirit of the world! You are the cause of the light of the world! You are the salt of the earth!  (Compilations, Baha’i Scriptures, p. 372-373)

What are the consequences of not turning back?

. . . they who are to be the essence of detachment and moderation be deluded by the trappings of this nether world or set their hearts on its adornments and waste their lives.  (The Universal House of Justice, Messages 1963 to 1986, p. 437)

If the people of the world persist, as they seem to be doing, in their blind materialism, they must bear the consequences in a prolongation of their present condition, and even a worsening of it. ( Shoghi Effendi, Lights of Guidance, p. 113)

Do I have to turn my back on the material world entirely?

Material civilization is like the body and spiritual civilization is like the soul. Body without soul cannot live.  (Abdu’l-Bahá, Abdu’l-Bahá in London, p. 30)

How do materialism and spirituality work together?

As material and physical sciences are taught here and are constantly unfolding in wider vistas of attainment, I am hopeful that spiritual development may also follow and keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this great temple of learning, so also may the light of the spirit, the inner and divine light of the real philosophy glorify this institution.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 30-31)

It is my hope that these revered people present may attain both material and spiritual progress. As they have advanced wonderfully in material degrees, so may they, likewise, advance in spiritual development until the body shall become refined and beautiful through the wealth of spiritual potentiality and efficiency.  (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 104)

Material civilization is likened to the body, whereas divine civilization is the spirit in that body. A body not manifesting the spirit is dead; a fruitless tree is worthless. (Abdu’l-Bahá, The Promulgation of Universal Peace, p. 104)

Is there a new way of thinking about materialism?

It is in the context of raising the level of human capacity through the expansion of knowledge at all levels that the economic issues facing humankind need to be addressed. As the experience of recent decades has demonstrated, material benefits and endeavors cannot be regarded as ends in themselves. Their value consists not only in providing for humanity’s basic needs in housing, food, health care, and the like, but in extending the reach of human abilities. The most important role that economic efforts must play in development lies, therefore, in equipping people and institutions with the means through which they can achieve the real purpose of development: that is, laying foundations for a new social order that can cultivate the limitless potentialities latent in human consciousness.  The challenge to economic thinking is to accept unambiguously this purpose of development–and its own role in fostering creation of the means to achieve it. Only in this way can economics and the related sciences free themselves from the undertow of the materialistic preoccupations that now distract them, and fulfill their potential as tools vital to achieving human well-being in the full sense of the term. Nowhere is the need for a rigorous dialogue between the work of science and the insights of religion more apparent.  (Baha’i International Community, 1995 Mar 03, The Prosperity of Humankind)

All the signs of the times indicate that we are at the dawn of a new era in the history of mankind. Hitherto the young eagle of humanity has clung to the old aerie in the solid rock of selfishness and materialism. Its attempts to use its wings have been timid and tentative. It has had restless longings for something still unattained. More and more it has been chafing in the confinement of the old dogmas and orthodoxies. But now the era of confinement is at an end, and it can launch on the wings of faith and reason into the higher realms of spiritual love and truth. It will no longer be earthbound as it was before its wings had grown, but will soar at will to the regions of wide outlook and glorious freedom. One thing is necessary, however, if its flight is to be sure and steady. Its wings must not only be strong, but they must act in perfect harmony and coordination. As ‘Abdu’l-Bahá says: — “It cannot fly with one wing alone. If it tries to fly with the wing of religion alone it will land in the slough of superstition, and if it tries to fly with the wing of science alone it will end in the dreary bog of materialism.  (Dr. J.E. Esslemont, Baha’u'llah and the New Era, p. 209-210)

In my course on Spirituality and Health, I’ve been looking at the Baha’i quotes on materialism and if I could put them in my own words, I would say that the quotes suggest that: Materialism is evil; a mirage that becomes a religion of its own, promising joy, comfort, peace and consolation, and happiness, but [...]

In my course on Spirituality and Health, I’ve been looking at the Baha’i quotes on materialism and if I could put them in my own words, I would say that the quotes suggest that:

Materialism is evil; a mirage that becomes a religion of its own, promising joy, comfort, peace and consolation, and happiness, but instead leaves us with only weariness, neediness, trouble, sorrow, poverty and destitution.  Any glory gained outside the Cause turns to abasement at the end.

It’s foolish to seek these treasures where they can’t be found because materialism deprives us of spiritual favors. To live outside the spiritual Kingdom is absolute darkness.  It leads to an infinitely destructive disease of the soul; causes isolation and despair; deprives the soul of its spiritual heritage and is unworthy of our high station.

Material progress insures the happiness of the human world. Spiritual progress insures the happiness and eternal continuance of the soul.

When materialism gains hold of us:

• God is neglected
• the religious world becomes weakened
• there is a waning of the spiritual forces of life
• spiritual susceptibilities vanish
• guidance and knowledge of God no longer remain
• the sense of mission that had defined religion contents itself with providing endorsement for campaigns of social change carried on by secular movements
• religion is reduced to a personal preference, or a pursuit designed to satisfy spiritual and emotional needs

• satanic qualities dominate hearts
• individualism without restraint elevates acquisition and personal advancement to the status of major cultural values.
• leaches out human motivation and interest
• moral foundations vital to humanity’s future are degraded and destroyed
• composure and peace vanishes from our souls
• strife and hatred overshadow our love for humanity
• bloodshed and violence prevail

• gross self-indulgence masquerades as “freedom of speech”
• the academic world settles into a scholastic industry preoccupied with dissertations, symposia, publication credits and grants.
• science excludes from intellectual life all impulses arising from the spiritual level of human consciousness
• greed hides behind “impersonal market forces”
• unbridled exploitation of the masses

• divine civilization becomes decadent
• we’re deprived of the bounties of heaven
• the season of winter falls upon mankind

We’re all submerged in materialism, especially those who live in cities, but we can use the following checklist to see what degree we are affected:

• attachment to worldly things
• excessive emphasis on material well-being
• no thought beyond earthly possessions
• focus on sensuous delights and comfortable surroundings
• think and dream of earthly fame and material progress
• highest ambitions centred in worldly success
• no thought beyond their own physical well-being
• pleasure and diversion fills their time
• insatiable thirst for amusement
• fanatical devotion to games and sport
• reluctance to treat any matter seriously

• lower things of life monopolize all thoughts and aspirations
• don’t curb their lower propensities
• no desire save the passions of this fleeting, mortal existence
• scornful, derisory attitude towards virtue and solid worth
• prejudice and animosity darken their outlook
• apathy and lethargy paralyzes their spiritual faculties
• fear and anxiety distracts their minds

• in schools and universities, knowledge of the sciences is based upon material observations with no realization of Divinity in methods and conclusions
• believe society exists to facilitate this quest, and the collective concern of humankind should be an ongoing refinement of the system, aimed at rendering it ever more efficient in carrying out its assigned task.

• solely occupied with the things of this world
• forgetful of those things of the spirit
• blind to the spiritual significance of things

• minds limited to exterior manners and traditional interests
• no idea of the world of inner significances
• not at all thoughtful of God’s thoughts
• out of touch with God, considering this a reasonable attitude
• not interested in attaining knowledge of the mysteries of God or understanding the secrets of the heavenly Kingdom

Religion teaches us what’s important in life and when it’s weakened, we become more materialistic.  God doesn’t want us to be tied down by our “stuff” or to pride ourselves on our earthly possessions.  When we do that, religion becomes narrow and darkened, while materialism becomes widened and advanced; we hold fast to imitation and counterfeit, neglecting the things of God.

It’s easy to get caught up in materialism, because it’s all around us, but if we want to break free, here are some steps to take:

• turn to God
• be enkindled by the fire of the love of God.
• hold in your souls a vision of celestial perfection
• prepare a dwelling-place for God’s inexhaustible bounty
• long for the Kingdom.

• read The Hidden Words
• follow Bahá’u'lláh’s Pattern.

• let your heart’s ambitions ascend to a more glorious goal
• let your mental activity rise to higher levels

• control of your carnal desires and corrupt inclinations
• let go of waywardness and vain desires; envy and hate
• abandon frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures
• moderation in all things

• approach not those who are drowned in the sea of this world
• abandon it to those who belong to it

• daily vigilance
• persevere and do your best

Remember who you are!  Bahá’u'lláh tells us:

• You are the spirit of the world
• You are the cause of the light of the world
• You are the salt of the earth!

The bounties for turning away from materialism include attracting God’s grace and bounty; being gladdened and filled with bliss; and having our minds and souls attracted to God.

And if we don’t, we’ll continue to be deluded by the trappings of this nether world; setting our hearts on its adornments; wasting our lives and having to bear the consequences through a prolongation or worsening of our present condition.

Materialism isn’t all bad.  Spiritual development must follow and keep pace with material advantages; material knowledge should be illumined by the light of the spirit.

We need to change the way we think about materialism.  Material benefits and endeavors cannot be regarded as ends in themselves. Their value consists not only in providing for humanity’s basic needs in housing, food, health care, and the like, but also in extending the reach of human abilities.

As Dr. Esslemont says so clearly:  “all the signs of the times indicate that we are at the dawn of a new era in the history of mankind. Hitherto the young eagle of humanity has clung to the old aerie in the solid rock of selfishness and materialism. Its attempts to use its wings have been timid and tentative. It has had restless longings for something still unattained. More and more it has been chafing in the confinement of the old dogmas and orthodoxies. But now the era of confinement is at an end, and it can launch on the wings of faith and reason into the higher realms of spiritual love and truth. It will no longer be earthbound as it was before its wings had grown, but will soar at will to the regions of wide outlook and glorious freedom. One thing is necessary, however, if its flight is to be sure and steady. Its wings must not only be strong, but they must act in perfect harmony and coordination. As ‘Abdu’l-Bahá says: — “It cannot fly with one wing alone. If it tries to fly with the wing of religion alone it will land in the slough of superstition, and if it tries to fly with the wing of science alone it will end in the dreary bog of materialism.”

How has materialism affected your life?  Post your comments here: