Teachings

Part One

The  Human  Spirit

According to the Bahá'í Writings, what is the human soul?

1. Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him - a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.... Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.     

These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can ever represent the image of the sun nor reflect its light and glory.

- Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, XXVII, pp. 65-66

2. Thou hast asked Me concerning the nature of the soul. Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel.  It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him.If it be faithful to God, it will reflect His light,  and will, eventually, return unto Him.  If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths. [...]

Much hath been written in the books of old concerning the various stages in the development of the soul, such as concupiscence, irascibility, inspiration, benevolence, contentment, Divine good-pleasure, and the like; the Pen of the Most High, however, is disinclined to dwell upon them.  Every soul that walketh humbly with its God, in this Day, and cleaveth unto Him, shall find itself invested with the honor and glory of all goodly names and stations.

- Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh , LXXXII, p. 158-159

3. It is manifest that beyond this material body, man is endowed with another reality which is  the world of exemplars constituting the heavenly body of man. In speaking, man says, "I saw," "I spoke," "I went."  Who is this "I"?  It is obvious that this "I" is different from this body.  It is clear that when man is thinking, it is as though he were consulting with some other person. With whom is he consulting? It is evident that it is another reality or one aside from this body with whom he enters into consultation when he thinks, "Shall I do this work or not?" "What will be the result of my doing this?" [...] And then that reality in man communicates its opinion to him concerning the point at issue. Therefore that reality in man is clearly and obviously other  than his body, an ego with which man enters into consultation and whose opinion man seeks. [...] This other and inner reality is called the heavenly body, the ethereal form which correspond\s to this body. This is the conscious reality which discovers the inner meaning of things, for the outer body of man does not discover anything. 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? It is the inner reality which comprehends things, throws light upon the mysteries of life and being, discovers the heavenly Kingdom, unseals the mysteries of God and differentiates man from the brute. Of this there can be no doubt.

- 'Abdu'l-Bahá, Foundations of World Unity, pp. 109-110

4. The human spirit which distinguishes man from the animal is the rational soul, and these two names - the human spirit and the rational soul - designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human  ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings. But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light.  Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets. But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun's rays are the essential necessity of the sun.

- 'Abdu'l-Bahá, Some Answered Questions, chap. 55, pp. 208-209

5. By the appearance of the spirit in the physical form, this world is enlightened. As the spirit of man is the cause of the life of the body, so the world is in the condition of the body, and man is in the condition of the spirit. If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.

- 'Abdu'l-Bahá, Some Answered Questions, chap. 52, p. 201

How does the human soul develop?

1. Man is in the highest degree of materiality, and at the beginning of spirituality - that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light; that is why it has been said that the condition of man is the end of the night and the beginning of day, meaning that he is the sum of all the degrees of imperfection, and that he possesses the degrees of perfection. He has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side. Then if the divine power in man, which is his essential perfection, overcomes the satanic power^*, which is absolute imperfection, he becomes the most excellent among the creatures; but if the satanic power overcomes the divine power, he becomes the lowest of the creatures. That is why he is the end of  imperfection and the beginning of perfection. Not in any other of the species in the world of existence is there such a difference, contrast, contradiction and opposition as in the species of man.

- 'Abdu'l-Bahá, Some Answered Questions, chap. 64, pp. 235-236

- 'Abdu'l-Bahá, Paris Talks, p. 178

- Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, LII, p. 105-106

According to the Bahá'í Writings, what are the realms or divisions of the spirit?

1. There is no doubt then, that of all created beings man is the nearest to the nature of God, and therefore receives a greater gift of the Divine Bounty. The mineral kingdom possesses the power of existing. The plant has the power of existing and growing. The animal, in addition to existence and growth, has the capacity of moving about, and the use of the faculties of the senses. In the human kingdom we find all the attributes of the lower worlds, with much more added thereto. Man is the sum of every previous creation, for he contains them all.

- 'Abdu'l-Bahá, Paris Talks, Oct. 20, p. 25

2. The mineral, vegetable,and animal realms are each incapable of understanding any creation beyond their own. [...] Man also shares in this creation; but it is not possible for either of the lower kingdoms to understand that which takes place in the mind of man. The animal cannot realize the intelligence of a human being, he only knows that which is perceived by his animal senses, he cannot imagine anything in the abstract. An animal could not learn that the world is round, that the earth revolves round the sun, or the construction of the electric telegraph. These things are only possible to man. Man is the highest work of creation, the nearest to God of all creatures. All superior kingdoms are incomprehensible to the inferior; how therefore could it be possible that the creature, man, should understand the almighty Creator of all?

- 'Abdu'l-Bahá, Paris Talks, Oct. 20, pp. 24-25

3. Know that, speaking generally, there are five divisions of the spirit.  First the vegetable spirit:  this is a power which results from the combination of elements and the mingling of substances[...] When these substances and elements are separated from each other, the power of growth also ceases to exist. [...] After this is the animal spirit, which also results from the mingling and combination of elements. But this combination is more complete, [...] After the dissociation and decomposition of the combined elements this spirit also will naturally disappear.[...] The human spirit may be likened to the bounty of the sun shining on a mirror. The body of man, which is composed from the elements, is combined and mingled in the most perfect form, it is the most solid construction, the noblest combination, the most perfect existence. It grows and develops through the animal spirit. This perfected body can be compared to a mirror, and the human spirit to the sun. Nevertheless, if the mirror breaks, the bounty of the sun continues; and if the mirror is destroyed or ceases to exist, no harm will happen to the bounty of the sun, which is everlasting. This spirit has the power of discovery; it encompasses all things. All these wonderful signs, these scientific discoveries, great enterprises and important historical events which you know are due to it.[...] But the spirit of man has two aspects:  one divine, one satanic - that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is the most noble of th existing beings; and if it acquires vices, it becomes the most degraded existence. The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of  eternal life.  It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise. The fifth spirit is the Holy Spirit. This Holy Spirit is the mediator between God and His creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears, the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment.                                               

- 'Abdu'l-Bahá, Some Answered Questions, chap. 36, pp. 143-145

What are the two "natures" of human beings? What is the Bahá'i concept of a "second birth"?

1. In man there are two natures; his spiritual or higher nature and his material or lower nature. In one he approaches God, in the other he lives for the world alone. Signs of both these natures are to be found in men. In his material aspect he expresses untruth, cruelty and injustice; all these are the outcome of his lower nature. The attributes of his Divine nature are shown forth in love, mercy, kindness, truth and justice, one and all being expressions of his higher nature. Every good habit, every noble quality belongs to man's spiritual nature, whereas all his imperfections and sinful actions are born of his material nature.  If a man's Divine nature dominates his human nature, we have a saint.

- 'Abdu'l-Bahá, Paris Talks, (Nov. 1st), p. 60

- 'Abdu'l-Bahá, Some Answered Questions, chap. 60, pp. 223-224

Has the human being always possessed a soul? Did the human species evolve gradually?

1. The beginning of the existence of man on the terrestrial globe resembles his formation in the womb of the mother. The embryo in the womb of the mother gradually grows and develops until birth, after which it continues to grow and develop until it reaches the age of discretion and maturity. Though in infancy the signs of the mind and spirit appear in man, they do not reach the degree of perfection; they are imperfect. Only when man attains maturity do the mind and the spirit appear and become evident in utmost perfection. [...] 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. [...] 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.

- 'Abdu'l-Bahá, Some Answered Questions, chap. 51, pp. 198-199

2. Let us suppose that there was a time when man walked on his hands and feet, or had a tail; this change and alteration is like that of the foetus in the womb of the mother; although it changes in all ways, and grows and develops until it reaches the perfect form, from the beginning it is a special species.  We also see in the vegetable kingdom that the original species of the genus do not change and alter, but the form, color, and bulk will change and alter, or even progress.

To recapitulate: as man in the womb of the mother passes from form to form, from shape to shape, changes and develops, and is still the human species from the beginning of the embryonic period - in the same way man, from the beginning of his existence in the matrix of the world, is also a distinct species, that is, man, and has gradually evolved from one form to another. Therefore this change of appearance, this evolution of members, this development and growth, even though we admit the reality of growth and progress, does not prevent the species from being original. Man from the beginning was in this perfect form and composition, and possessed capacity and aptitude for acquiring material and spiritual perfections, and was the manifestation of these words, "We will make man in Our image and likeness." He has only become more pleasing, more beautiful, and more graceful. Civilization has brought him out of his wild state, just as the wild fruits which are cultivated by a gardener became finer, sweeter, and acquire more freshness and delicacy. The gardeners of the world of humanity are the Prophets of God.

- 'Abdu'l-Bahá, Some Answered Questions, chap. 49, pp. 193-194

3. The learned men that have fixed at several thousand years the life of this earth, have failed, throughout the long period of their observation, to consider either the number or the age of the other planets. Consider, moreover, the manifold divergencies that have resulted from the theories propounded by these men. Know thou that every fixed star hath its own planets, and every planet its own creatures, whose number no man can compute.                                 

- Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, LXXXII, p. 163

How can the development of the individual be compared to the development of  humanity?

1. All created things have their degree or stage of maturity. The period of maturity in the life of a tree is the time of its fruit-bearing.... The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the light of his intelligence attains its greatest power and development.... Similarly there are periods and stages in the collective life of humanity. At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted phase of maturity, the evidences of which are everywhere apparent.... That which was applicable to human needs during the early history of the race can neither meet nor satisfy the demands of this day, this period of newness and  consummation.  Humanity has emerged from its former state of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity.

- Abdu'l-Bahá quoted in World Order of Bahá'u'lláh, pp.164-165