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.
11 Comments
Great post! When I ponder this theme, I think about how I too have wanted to be an animal, and how nice it feels to work out, run, drink water, swim, shower, ingest a sumptuous feast – in short, to live, if for but a brief moment, a merely physical existence. When I lived on a permaculture farm in Ecuador for six weeks, in some ways those were the most contented days I have passed. Sleep from 9-6, wake, shower, feed pigs, breakfast, till soil, wield machete, lunch, siesta, turn compost, harvest plantains, dinner.. but at days’ end I would write about any of the few significant events that happened that day: the jokes told by field laborers, the stories regaled, the lessons learned, the knowledge acquired, the card games played, the vocabulary amassed. I needed to find meaning in the midst of it all, needed to make sense of it all, have a direction cast.
Ultimately, something in me wasn’t satisfied with physical labor alone – I needed meaning and language. Though language may seem a small distinction between animals and humans, more and more I realize its primacy to human life. Language is a powerful thing, regrettably used for ill as well as good – to abase humans below the state of animals (as with prejudice, which it can be argued is a distinctly human phenomenon not shared by Kingdom Animalia), but also to give humans capabilities and possibilities not shared by animals. Language seems to make all the difference.
Now this is not to say anything disparaging about the profession of farming. The Baha’i writings say that it is, in fact, one of the noblest of professions, and though I do not claim to know exactly why this is so, I can say that for me personally the service of growing healthy and nourishing food is immensely important to the well-being of the world, for reasons that are probably self-evident. And perhaps this emphasis on intentional service points to a difference in design and purpose for humans and animals (regardless of how one conceives the cause of this difference), that could be at the heart of the matter. To this point, here’s a thought-provoking selection from Abdul-Baha:
A bird, on the summit of a mountain, on the high, waving branches, has built for itself a nest more beautiful than the palaces of the kings! The air is in the utmost purity, the water cool and clear as crystal, the panorama charming and enchanting. In such glorious surroundings, he expends his numbered days. All the harvests of the plain are his possessions, having earned all this wealth without the least labor. Hence, no matter how much man may advance in this world, he shall not attain to the station of this bird! Thus it becomes evident that in the matters of this world, however much man may strive and work to the point of death, he will be unable to earn the abundance, the freedom and the independent life of a small bird. This proves and establishes the fact that man is not created for the life of this ephemeral world—nay, rather, is he created for the acquirement of infinite perfections, for the attainment to the sublimity of the world of humanity….
What a thoughtful comment, Jeremy! I especially liked your description of coming in at the end of the day on the farm, writing about your experiences. When we write, we often give meaning to our experiences. We put them into language. This desire to “discover the inner meaning of things” helps to define our spiritual capacity.
Just to clarify for future readers – there is no question that biologically speaking, human beings belong to the animal kingdom. In fact, Abdu’l-Baha is making it quite clear that from a material perspective, human beings and animals have the same qualities. It is only when we look at this quality of consciousness or insight – a spiritual quality – that the Baha’i Faith recognizes a difference between humans and other animals.
Speaking of permaculture, let’s look at animals and humans in terms of systems: Herbs are soil stabilizers, trees are solar-powered water pumps, birds are high mobility seed-scatterers, Bison are compost tumblers, etc. all brilliantly adapted and working as integral parts of an infinitely complex whole. We can narrowly define them in terms of their purpose.
Humans, we are told, exist to know and love God. This is our essential programming for working in an infinitely complex system. A system in which, like the earthworms, we may be unable to appreciate our role.
While a few other animals can make tools, learn language systems, and maybe even plan; we’re still way ahead of the curve. We’ve been designed with adaptations that manifest in singing songs, telling stories, designing our surroundings, making pictures, yearning for the unseen, devising ethical systems, and a penchant for existential dread. What else could these adaptations be pointing to, if not some small role a vast and complex system?
Ryan, this is beautiful; thank you for sharing these images. Now I sort of want to rename every organism around me by its function in a larger system. “How do you like this solar-powered water pump? We planted it last month.”
The following two books (available in most libraries) address questions of wilderness and land management. The possibility that what we now think of as unspoiled wilderness was actually tended and shaped by First Nations peoples. Both are on my ‘to read’ list:
Tending the Wild by M. Kat Anderson
Changes in the Land by William Cronon
Fantastic post! Great mix of quotes and reflections, and great comments from readers.
“What else could these adaptations be pointing to, if not some small role [in] a vast and complex system?”
@Ryan, coming back to your post I see that you were discussing the functions other animals play as a way of examining the function we play.
Maybe part of our function in an “infinitely complex system” is to be the understanders, the sense-makers, the insight-havers. I think part of knowing and loving God is recognizing that our capacity to understand Reality will always be less than the infinite complexity of that reality. So all we can ever do is try to make sense of the world, and try to make a little more sense of it every time we engage with it.
@allison Hi! Welcome to the blog, friend. It makes me happy that you’re here.
Lev Said,”understanders, the sense-makers, the insight-havers.”
Right!
Insightful post and comments. The distinction being made draws my thoughts to the power of choice that we as human beings have. Do animals have this same power? They certainly choose certain actions over others, but is there a similar level of capacity behind those choices? It seems like what informs those choices for animals or humans is a key component of the non-material nature that differentiates humans from animals.
When animals act in a certain way that we might consider savage (hunting and killing a weaker fellow animal), it’s understandable to us humans that such things are a natural part of their nature – hunt or starve. I highly doubt there’s a conscious choice there from the animal’s perspective, but rather instinct and acting on impulse as natural as breathing is to humans.
But when humans engage in savagery on an individual (rape, murder, etc.) or collective scale (mass persecution, genocide, etc.), is this a natural part of our nature? Regardless of how often such things occur, these actions stand in stark contrast to the noble and altrusitic nature of humanity that is seen in the determinedly kind, compassionate lives of individuals and communities – not to mention what collective humanity views as reprehensible conduct. What explains this contrast?
It seems to imply a fundamental choice in our development as human beings, contrasted with that of animals, that allows us to aspire to greater heights or lower depths than what we conceive of as the inherent nobility of animals. We have a lifetime of millions of choices that determine how our nature will be reflected in action both as individuals and as part of a collective humanity, which in turn of course affects how we treat animals. But this sure sounds like a lot of responsibility being human…Life as a koala doesn’t sound so bad after all.
also wanted to add, by way of studying for a final I have this afternoon, Aristotle’s perspective on the question (as I understand it).
1. humans can subordinate their appetites to reason, to rise above the animal nature and survival instinct.
2. human beings can use reason and contemplate truth.
3. to the extent that humans ignore these differences, they are no better than animals.
Shwew! Be careful what you ask for! I was searching for ideas on the distinctions between humans and animals, and did I ever get them! I am mid-thesis…may have to expand my thinking just a tad. darn.
Thanks to all for the rare (in my experience) combination of academic and spiritual insight.
Marilee, thanks for commenting. It’s sort of thrilling that you found this conversation at all applicable to your work. Would you let us know more about your thesis? I’m sure Anonymous Cowgirl readers would be interested in learning more about it. (Maybe even link to a copy when it’s complete?)
Expanded thinking and a combination of academic and spiritual insight sounds pretty good.