Reform's Trinity: Thought, Will and Works
By John Taylor; 2008 Dec 19, 08 Masa'il 165 BE
The fifth chapter of the Panorthosia is devoted to the definitions of reform and universal reform (Panorthosia) and to making the difference between the two as clear as possible. I will grapple with his distinction next time, but first let us delve into the three steps of conscious change, knowing, deciding and acting. Comenius is very aware that all rational, sincere and positive change has to revolve around these three, since he builds the entire structure of his Panorthosia around them. Even the salvation of God, in his view, depends upon conformity with the thought, will and works of God, in three orderly steps,
"Accordingly, whoever wishes for salvation should cease from acting contrariwise with God (i.e. being wise without God, wishing anything contrary to God's will, or using his power in opposition to that of God). This, and only this, will be the perfect fundamental basis for the perfect Reform of himself and his affairs, to leave the perimeter and the sidetracks of things and return to God, who is their sole and central basis.' This will come to pass if everyone is prepared to base his thoughts on the thoughts of God, and his will on the Will of God, and his works on the Works of God, and really and truly does so." (Comenius, Panorthosia II, Ch. 7, para 11, p. 107)
Abdu'l-Baha in a talk to the Theosophists of New York, made the same division among knowledge, means and implementation.
"The attainment of any object is conditioned upon knowledge, volition and action. Unless these three conditions are forthcoming, there is no execution or accomplishment. In the erection of a house it is first necessary to know the ground, and design the house suitable for it; second, to obtain the means or funds necessary for the construction; third, actually to build it. Therefore, a power is needed to carry out and execute what is known and admitted to be the remedy for human conditions -- namely, the unification of mankind." (Abdu'l-Baha, Promulgation, 157-158)
Comenius in all probability came across the idea of knowledge, volition and action in Aristotle, whose writings still completely dominated the schools of his age. Aristotle opened the Metaphysics by pointing out that our entire psychology is built around our basic need to condition will and deeds with better knowledge.
"All men by nature desire to know. An indication of this is the delight we take in our senses; for even apart from their usefulness they are loved for themselves; and above all others the sense of sight. For not only with a view to action, but even when we are not going to do anything, we prefer seeing (one might say) to everything else. The reason is that this, most of all the senses, makes us know and brings to light many differences between things." (Aristotle, Metaphysics, Book One)
A few sentences later, Aristotle points to the surest sign that knowledge has united with will and act in one harmonious melody: the ability to teach what one has learned.
"And in general it is a sign of the man who knows and of the man who does not know, that the former can teach, and therefore we think art more truly knowledge than experience is; for artists can teach, and men of mere experience cannot." (Aristotle, Metaphysics, Book One)
Baha'u'llah confirms the truth of this too, "The source of courage and power is the promotion of the Word of God, and steadfastness in His Love." To use Abdu'l-Baha's analogy of building a house, we feel pleasure when we learn how to build a home, and we are gratified when we save up the money to pay for it, and we are gratified when we build it and live in it. But only when we have taught the next generation how to build ever better domiciles can we be said to have accomplished our mission in life and be worthy to be called truly happy.
Like all major ideas in philosophy, the three steps from thought to will to works were introduced by Plato first, in this case in the fourth book of the Republic. Here Socrates compares these three to the high, middle and lower notes of the musical scale. He goes on to say,
"... when he has bound all these together, and is no longer many, but has become one entirely temperate and perfectly adjusted nature, then he proceeds to act, if he has to act, whether in a matter of property, or in the treatment of the body, or in some affair of politics or private business; always thinking and calling that which preserves and co-operates with this harmonious condition, just and good action, and the knowledge which presides over it, wisdom, and that which at any time impairs this condition, he will call unjust action, and the opinion which presides over it ignorance."
This passage, with its short but integrated definitions of justice, knowledge and wisdom, is a sort of key for understanding the entire structure of Baha'u'llah's Tablet known as the "Words of Wisdom." (Tablets, pp. 155-157) For example, this Tablet opens with a definition of good expressed in three part harmony,
"The source of all good is trust in God, submission unto His command, and contentment with His holy will and pleasure."
Evil, on the other hand, is just wrong action and wrong knowledge; will is not involved, since God is the One Sole Agent,
"The source of all evil is for man to turn away from his Lord and set his heart on things ungodly."
Abdu'l-Baha elaborated on the need to unite the "low" note of action and the "high" note of knowing with the "middle note" of volition in an address to the International Peace Forum, also in New York.
"If religion be productive of discord among mankind, it is a destroyer and not divine, for religion implies unity and binding together and not separation. Mere knowledge of principles is not sufficient. We all know and admit that justice is good, but there is need of volition and action to carry out and manifest it. For example, we might think it good to build a church, but simply thinking of it as a good thing will not help its erection. The ways and means must be provided; we must will to build it and then proceed with the construction. All of us know that international peace is good, that it is conducive to human welfare and the glory of man, but volition and action are necessary before it can be established. Action is essential. Inasmuch as this century is a century of light, capacity for action is assured to mankind. Necessarily the divine principles will be spread among men until the time of action arrives. Surely this has been so, and truly the time and conditions are ripe for action now." (Abdu'l-Baha, Promulgation, 121)
Since the Master had told reporters on His arrival that one of the main purposes for coming to America was to speak to this peace conference, this surely counts as one of his most important talks. Unfortunately, now as then, the knowledge, will and implementation of peace has yet to be united in one melody.
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