Actually, I’m not kidding. We have always been One.
Sure doesn’t seem like it though, right?
Consider this example:
Any given human being is One individual. That human being has many aspects and functions that compose their Oneness. Often, one or more of those aspects or functions starts to veer out of balance with the other functions and the One human has a Conflict; even to the point that they feel like more than One person—multiple entities fighting for control…
That’s a perfect picture of our Human Oneness—at war with itself, aspects and functions of the Whole fighting and disrupting the Balance.
One Person/One World: Sick and Disrupted, the Parts bringing down the Whole, Suicidal…
I, however, firmly believe that humanity’s Oneness will be healed; in fact, I can say it’s inevitable!
Humans began as small family and tribal units and learned the evolutionary lessons of how to live as One.
We then formed city-states and, eventually, nations. Those human structures have gone through an evolutionary growth that has given each of us an identity as members of rather large Wholes.
Why should human evolution stop here, no matter the crises and sicknesses that infect the Whole?
Who but a doomed pessimist would look into the future and see us reduced back to separate, small tribes or totally wiped out?
Historically, as each phase of transition in the organization of humanity approached, things began to look bad, people cried out a warning that humanity was doomed and… We’re still here.
Almost makes one think there’s a greater Plan; that a higher power actually wants us to achieve Global Unity and express our inherent Oneness in peace and tranquility…
“Let there be no mistake. The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u'lláh revolve—is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds—creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world—a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.
“It represents the consummation of human evolution —an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.
“The principle of the Oneness of Mankind, as proclaimed by Bahá’u'lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.”
Shoghí Effendí Rabbání, The World Order of Bahá’u’lláh, p. 42
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My father was obsessive about doing things “right”. I think quite a bit of my rebelliousness from 18 to 42 was stimulated by the primal urge to break the hold of my father’s perfectionism. He was so right in a multitude of details and processes yet so wrong in the wide and deep arena of simple humanity…
As a writer, I’ve long since realized that my eyes and brain need help (other eyes or computer programs) to rid my words of flaw and imprecision. I also indulge in the sub-domain of poetry: here is where the perfect phrase breaks the rules and the clearest statements drip with emotion…
Various blockages to creativity and productivity begin with statements like: “I’d better wait till I know for sure.” or “Maybe they won’t like it this way.” or “I don’t think I can get away with it.” Certainly we need to be aware of all the pertinent facts before acting. We need to consider the effect of our actions on others and act with honesty.
Still, perfectionism can take the most common common sense and warp it into uncommon hindrances.
Life isn’t black and white, either/or, cut and dried.
It’s infinite shades of grey with colorful glows swirling inside. It’s both/and. it’s alive and kicking!
Human growth is a process, not a set of rigid rules. If Perfectionism was the Rule, Forgiveness would not exist . . .
“All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of God is one; the evolution of existence is one; the divine system is one. Whether they be small or great beings, all are subject to one law and system. Each seed has in it from the first all the vegetable perfections. For example, in the seed all the vegetable perfections exist from the beginning, but not visibly; afterward little by little they appear. So it is first the shoot which appears from the seed, then the branches, leaves, blossoms and fruits; but from the beginning of its existence all these things are in the seed, potentially, though not apparently.
“In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste — in one word, all the powers — but they are not visible and become so only by degrees.”
‘Abdu’l-Bahá, Some Answered Questions, p. 198