On the distinction between human beings and animals (via the Baha’i Faith)
25 Apr
Are we animals or humans? What does the Baha’i Faith say about the nature of human beings and the difference between human beings and animals? I ask this question because back in college, the following view was very comforting to me: “Human beings are animals. Big-brained, language-using animals – but animals nonetheless.” I am not sure why this view was comforting. For one, it acknowledged that we are a part of the world – subject to the consequences and limits of the ecosystem. Perhaps ultimately it was comforting because it meant we responded to the same needs as animals. The push and pull of seasons, of scarcity, of hormones – it was all fair game, and it made the business of living in the world somehow less scary – less unknown.
Gretel Ehrlich, Barbara Kingsolver and Mary Rose O’Reilley each captured this longing for lessons from Kingdom Animalia, and surely they were not wrong in doing so. Reading Barbara Kingsolver in college, there was a way you almost wished to be an animal: “Lusa sat still and marveled: This is how moths speak to each other. They tell their love across the fields by scent. There is no mouth, the wrong words are impossible, either a mate is there or he’s not, and if so the pair will find each other in the dark. …For several more minutes…she considered a language that could carry nothing but love and simple truth” (Kingsolver, Prodigal Summer).
The Baha’i Writings are quite clear about the distinction between human beings and animals, and this is a point that other environmentalists may struggle with when they encounter “religious” discourse. So perhaps we should begin with a passage from Abdu’l-Baha on how animals can be admired above human beings.
How easy it is for the animal. …The grazing animals, the birds of the air, the fishes neither toil nor undergo hardships; they sow not, nor are they concerned about the reaping; they have no anxiety about business or politics—no trouble or worry whatsoever. All the fields and grasses, all the meadows of fruits and grains, all the mountain slopes and streams of salubrious water belong to them. They do not labor for their livelihood and happiness because everything is provided and made possible for them. If the life of man be confined to this physical, material outlook, the animal’s life is a hundred times better, easier and more productive of comfort and contentment. The animal is nobler, more serene and confident because each hour is free from anxiety and worriment; but man, restless and dissatisfied, runs from morn till eve, sailing the seas, diving beneath them in submarines, flying aloft in airplanes, delving into the lowest strata of the earth to obtain his livelihood—all with the greatest difficulty, anxiety and unrest. Therefore, in this respect the animal is nobler, more serene, poised and confident.
Abdu’l-Baha, The Promulgation of Universal Peace, p. 184
This is really remarkable! A modern religion telling us that animals are actually more noble than human beings? Wild. But there it is. If we confine our attention to the material world, Abdu’l-Baha suggests, animals are actually ahead of human beings. After all, it’s us who make war, who deplete natural resources voraciously, who wipe out whole species to further our own myopic well-being. So whatever distinguishes human beings from other animals must be somehow different than the material existence being described.
In a talk given to the Theosophical Society of New York in 1912, Abdu’l-Baha speaks of our spiritual reality – the “inner reality” of the human being. One might call this human consciousness. Abdu’l-Baha, the Center of the Covenant, describes it as “the conscious reality which discovers the inner meaning of things,” and distinguishes it from our “outer” or material reality.
The inner ethereal reality grasps the mysteries of existence, discovers scientific truths and indicates their technical application. It discovers electricity, produces the telegraph, the telephone and opens the door to the world of arts. If the outer material body did this, the animal would, likewise, be able to make scientific and wonderful discoveries, for the animal shares with man all physical powers and limitations. What, then, is that power which penetrates the realities of existence and which is not to be found in the animal?
Abdu’l-Baha, The Promulgation of Universal Peace, p. 464
To see past our own individual material needs and work for the good of others; to imagine a new reality; to use our powers of consciousness and intellect to build a better world. Wherever you believe these abilities come from – surely they are the best parts of ourselves. Are they enough to distinguish us from other animals? What do you think?
We’ll close here with two quotes from Abdu’l-Baha about the station of human beings. The description of “the image and likeness of God” is especially beautiful.
Then it is clear that the honor and exaltation of man must be something more than material riches. Material comforts are only a branch, but the root of the exaltation of man is the good attributes and virtues which are the adornments of his reality. These are the divine appearances, the heavenly bounties, the sublime emotions, the love and knowledge of God; universal wisdom, intellectual perception, scientific discoveries, justice, equity, truthfulness, benevolence, natural courage and innate fortitude; the respect for rights and the keeping of agreements and covenants; rectitude in all circumstances; serving the truth under all conditions; the sacrifice of one’s life for the good of all people; kindness and esteem for all nations; obedience to the teachings of God; service in the Divine Kingdom; the guidance of the people, and the education of the nations and races. This is the prosperity of the human world! This is the exaltation of man in the world! This is eternal life and heavenly honor!
Abdu’l-Baha, Some Answered Questions, p. 79
The station of man is great, very great. God has created man after His own image and likeness. He has endowed him with a mighty power which is capable of discovering the mysteries of phenomena. Through its use man is able to arrive at ideal conclusions instead of being restricted to the mere plane of sense impressions. As he possesses sense endowment in common with the animals, it is evident that he is distinguished above them by his conscious power of penetrating abstract realities. He acquires divine wisdom; he searches out the mysteries of creation; he witnesses the radiance of omnipotence; he attains the second birth—that is to say, he is born out of the material world just as he is born of the mother; he attains to everlasting life; he draws nearer to God; his heart is replete with the love of God. This is the foundation of the world of humanity; this is the image and likeness of God; this is the reality of man.
