A COMPILATION OF THE BAHÁ’Í WRITINGSON SOUL, SPIRIT AND MIND1

1 This compilation was assembled by Jon Trevathan based on an earlier compilation of the Bahá’í Writings by Steven Phelps titled “Divine Philosophy”

“When studying at present, in English, the available Bahá'í writings on the subject of body, soul and spirit, one is handicapped by a certain lack of clarity because not all were translated by the same person, and also there are, as you know, still many Bahá'í writings untranslated. But there is no doubt that spirit and soul seem to have been interchanged in meaning sometimes; soul and mind have, likewise, been interchanged in meaning, no doubt due to difficulties arising from different translations. What the Bahá'ís do believe though is that we have three aspects of our humanness, so to speak, a body, a mind and an immortal identity -- soul or spirit. We believe the mind forms a link between the soul and the body, and the two interact on each other.” (Extract, letter written on behalf of Shoghi Effendi, June 7th, 1946 from Arohanui: Letters to New Zealand, p. 89)

The human spirit/soul is likened to the realms of láhút, malakút, substance, and self-subsistent. Bahá’u’lláh quoting Imám Ali states: “…the soul … is divine (Láhútiyyih) and celestial (Malakútyyih). It is a divine (Láhútiyyih) energy, a substance (jawhar), simple (basít), and self-subsistent (hayat bi-dhát)” (Bahá’u’lláh, Epistle to the Son of the Wolf, p. 111)

Reflect that the term “soul” in this one passage is associated with Láhút (the plane of Divinity, the Heavenly Court, the Plane of the Everlasting, and the Ream of God’s Attributes and Names) and Malakút (the Kingdom of Angels, realm of Spiritual Reality, Spirits and of the Unseen; the Imaginal Realm of similitudes, which exists between the Dominion on high and the mortal realm [násút]); substance, and that which is indivisible and unchanging.

Simple elements are eternal:

Verily the body is composed of physical elements, and every composite must needs be decomposed. The spirit, however, is a single essence, fine and delicate, incorporeal, everlasting, and of God. (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 167)

Reflect that no effect, no trace, no influence remains of any being after its members are dispersed and its elements are decomposed, whether it be a mineral, a vegetable, or an animal. There is only the human reality and the spirit of man which, after the disintegration of the members, dispersing of the particles, and the destruction of the composition, persists, and continues to act and to have power. (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 325)

“…when the atom entered into the composition of the tree, it died to the mineral kingdom, … but throughout its traversing it was subject to transformation and not annihilation. … In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not obliteration; and this is a rational proof that man is everlasting, everliving.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 264)

“Change and transformation are peculiarities of composition. There is no change and transformation in the spirit.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 242)

“If an elementary substance is possessed of immortality, how can the human spirit or reality, which is wholly above combination and composition, be destroyed? Nay, rather, that spirit, which is all in all, is a unit and not a compound. Its destruction, therefore, is not possible. The spirit of man transcends the

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qualities and attributes of any natural element. It is greater in attributes than gold, silver or iron, which are single elements and indestructible. As they are free from destruction and qualified with permanence, how much more so is the human spirit free and immortal.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 260)

“As the spirit of man is not composed of material elements, it is not subject to decomposition and, therefore, has no death. It is self-evident that the human spirit is simple, single and not composed in order that it may come to immortality, …”(Abdu'l-Bahá, The Promulgation of Universal Peace, p. 306)

“But the inner and essential reality of man is not composed of elements and, therefore, cannot be decomposed. It is not an elemental composition subject to disintegration or death.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 415)

“The soul, being of that one indivisible substance, can suffer neither disintegration nor destruction, therefore there is no reason for its coming to an end.” (Abdu'l-Bahá, Paris Talks, p. 91)

“The body is composed, in truth, of corporeal elements and every composition is necessarily subject to decomposition; but the spirit is an essence, simple, pure, spiritual, eternal, perpetual and divine.” (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v2, p. 316)

The human spirit acts independently of the body:

A Compilation of the Bahá’í Writings on Dreams and Visualizations amply illustrates this point.

However, note also: “In order to seize the actions of the rational soul, we need the mediation of the body; but the soul can act directly without this intermediary.” (Abdu'l-Bahá, Divine Philosophy, p. 126)

“…it is evident that this spirit is different from the body, and that the bird is different from the cage, and that the power and penetration of the spirit is stronger without the intermediary of the body.” (Abdu'l-Bahá, Some Answered Questions, p. 228)

Transcends change and form: “…each created material being is possessed of a form; it cannot possess two forms at the same time. … In the spiritual reality of man, however, all geometrical figures can be simultaneously conceived, while in physical realities one image must be forsaken in order that another may be possible. This is the law of change and transformation, and change and transformation are precursors of mortality.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 242)

“…no phenomenal organism can be possessed of two forms at the same time. … But the reality of man, the human spirit, is simultaneously possessed of all forms and figures without being bereft of any of them. It does not require transformation from one concept to another.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 259)

“The spirit of man … can manifest itself in all forms at the same time.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 307)

“…while it is impossible for an object to possess diverse forms at one and the same time, the spirit of man possesses all forms and has manifold shapes simultaneously. It has no need to change from one form to another. As it is beyond change and forms, it is non-material and eternal.” (The Diary of Mírzá Mahmúd-i-Zarqání Chronicling `Abdu'l-Bahá's Journey to America, translated by Mohi Sobhani, page 197)

An intellectual reality; not a physical reality: “…the world of the Kingdom is sanctified from everything that can be perceived by the eye or by the other senses … the mind has no place, but it is connected with the brain. The Kingdom is also like this. In the same way love has no place, but it is connected with the heart; so the Kingdom has no place, but is connected with man.” (Abdu'l-Bahá, Some Answered Questions, p. 242)

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“The things that are perceptible to the senses, such as vegetables, minerals and animals, that can be seen by the eyes, heard by the ears, smelled, touched or tasted, are subject to change. But rational powers are not perceived by the physical senses. The power of the mind and knowledge are intellectual realities and are not subject to change or alteration. … The soul, too, is one of the intellectual realities: it is unalterable and is not subject to annihilation. (The Diary of Mírzá Mahmúd-i-Zarqání Chronicling `Abdu'l-Bahá's Journey to America, translated by Mohi Sobhani, page 197)

The part cannot possess what the whole lacks. “Should any one suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say: the part dependeth upon the whole; the part cannot possess perfections whereof the whole is deprived.” (Abdu'l-Bahá, Tablet to August Forel, p. 12)

“If we accept the supposition that man is but a part of nature, we are confronted by an illogical statement, for this is equivalent to claiming that a part may be endowed with qualities which are absent in the whole. … The proof is complete that in man there is a power beyond the limitations of nature, and that power is the bestowal of God.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 17)

“It may be claimed that these powers are from nature itself and that man is a part of nature. In answer to this statement we will say that if nature is the whole and man is a part of that whole, how could it be possible for a part to possess qualities and virtues which are absent in the whole?” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 30)

“…the question which presents food for reflection is this: How is it that man, who is a part of the universal plan, is possessed of certain qualities whereof nature is devoid?” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 80)

“If it be claimed that the intellectual reality of man belongs to the world of nature -- that it is a part of the whole -- we ask is it possible for the part to contain virtues which the whole does not possess?” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 360)

“…although the animal shares with man all the physical virtues and senses, a spiritual power has been bestowed upon man of which the animal is devoid. This is a proof that there is something in man above and beyond the endowment of the animal -- a faculty and virtue peculiar to the human kingdom which is lacking in the lower kingdoms of existence. This is the spirit of man. All these wonderful human accomplishments are due to the efficacy and penetrating power of the spirit of man. If man were bereft of this spirit, none of these accomplishments would have been possible. This is as evident as the sun at midday.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 241-242)

The existence of consciousness (I) “Nature has no consciousness, man is endowed with it. Nature is without volition and acts perforce whereas man possesses a mighty will. Nature is incapable of discovering mysteries or realities whereas man is especially fitted to do so. Nature is not in touch with the realm of God, man is attuned to its evidences. Nature is uninformed of God, man is conscious of Him. Man acquires divine virtues, nature is denied them. Man can voluntarily discontinue vices, nature has no power to modify the influence of its instincts. Altogether it is evident that man is more noble and superior; that in him there is an ideal power surpassing nature. He has consciousness, volition, memory, intelligent power, divine attributes and virtues of which nature is completely deprived, bereft and minus; therefore man is higher and nobler by reason of the ideal and heavenly force latent and manifest in him.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 236-7)

“In the time of sleep this body is as though dead; it does not see nor hear, it does not feel, it has no consciousness, no perception: that is to say, the powers of man have become inactive, but the spirit lives and subsists.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 326)

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“Nature hath no consciousness of itself, man knoweth about all things.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 339)

“…the materially-minded man has no knowledge of other worlds of consciousness. (Abdu'l-Bahá, Divine Philosophy, p. 123)

The following summary contains but a few of the rays which may be likened unto great principles shining into the consciousness of man.

1. The first is the independent investigation of reality. 2. The second is the banishment of all prejudice. 3. The third is the oneness of the world of humanity. 4. The fourth is the oneness of the foundation of all religions. 5. The fifth is the unity of science and religion. 6. The sixth is the universal auxiliary language. 7. The seventh is universal education. 8. The eighth is the equality of the sexes. 9. The ninth is the parliament of man. 10. The tenth is universal peace. (Abdu'l-Bahá, Divine Philosophy, p. 24)

“Man confines his consciousness to this material plane. This new force will liberate him and he will become conscious of many planes and of the ultimate oneness of them all.” (Abdu'l-Bahá, Divine Philosophy, p. 8)

Consciousness (II)

When you wish to reflect upon or consider a matter, you consult something within you. You say, shall I do it, or shall I not do it? Is it better to make this journey or abandon it? Whom do you consult? Who is within you deciding this question? Surely there is a distinct power, an intelligent ego. Were it not distinct from your ego, you would not be consulting it. It is greater than the faculty of thought. It is your spirit which teaches you, which advises and decides upon matters. Who is it that interrogates? Who is it that answers? There is no doubt that it is the spirit and that there is no change or transformation in it, for it is not a composition of elements, and anything that is not composed of elements is eternal. Change and transformation are peculiarities of composition. There is no change and transformation in the spirit. (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 242-3)

“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…” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 464) (Abdu'l-Bahá, Foundations of World Unity, p. 108)

Spirit, soul, mind & body

“When studying at present, in English, the available Bahá'í writings on the subject of body, soul and spirit, one is handicapped by a certain lack of clarity because not all were translated by the same person, and also there are, as you know, still many Bahá'í writings untranslated. But there is no doubt that spirit and soul seem to have been interchanged in meaning sometimes; soul and mind have, likewise, been interchanged in meaning, no doubt due to difficulties arising from different translations. What the Bahá'ís do believe though is that we have three aspects of our humanness, so to speak, a body, a mind and an immortal identity -- soul or spirit. We believe the mind forms a link between the soul and the body, and the two interact on each other.” (Extract, letter written on behalf of Shoghi Effendi, June 7th, 1946 from Arohanui: Letters to New Zealand, p. 89)

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“God, in His Bounty … has given us certain proofs of the difference that exists between body, soul and spirit. … “It is quite apparent to the seeing mind that a man's spirit is something very different from his physical body. "The spirit is changeless, indestructible. The progress and development of the soul, the joy and sorrow of the soul, are independent of the physical body. ‘If we are caused joy or pain by a friend, if a love prove true or false, it is the soul that is affected. … “Thus, when the spirit is fed with holy virtues, then is the body joyous; if the soul falls into sin, the body is in torment! … “These are all things pertaining to the soul, and are not bodily ills. Thus, it is apparent that the soul, even as the body, has its own individuality. But if the body undergoes a change, the spirit need not be touched. … “The same thing applies to the spirit of man. Though death destroy his body, it has no power over his spirit -- this is eternal, everlasting, both birthless and deathless. “As to the soul of man after death, it remains in the degree of purity to which it has evolved during life in the physical body, and after it is freed from the body it remains plunged in the ocean of God's Mercy. “From the moment the soul leaves the body and arrives in the Heavenly World, its evolution is spiritual, and that evolution is: The approaching unto God. “In the physical creation, evolution is from one degree of perfection to another. … “The soul does not evolve from degree to degree as a law -- it only evolves nearer to God, by the Mercy and Bounty of God.” (Abdu'l-Bahá, Paris Talks, p. 64-6)

“Some one desires an explanation of the terms soul, mind and spirit. The terminology of ancient and modern philosophers differs. According to the great ancient philosophers the words soul, mind and spirit implied the underlying principles of life; the essence was expressed under different names and these three terms designated the various functions of the absolute reality, or the operations of the one single essence; for instance, when they dealt with the sensations of emotion they called it the soul; when they desired to express that power which discovers the reality of phenomena they gave it the appellation of mind and when they discussed the consciousness which pervades the world of creation they gave it the title of spirit. …

“We make a differentiation in these subjects. When we speak of the soul we mean the motive power of this physical body which lives under its entire control in accordance with its dictates. If the soul identifies itself with the material world it remains dark, for in the natural world there is corruption, aggression, struggles for existence, greed, darkness, transgression and vice. If the soul remains in this station and moves along these paths it will be the recipient of this darkness; but if it becomes the recipient of the graces of the world of mind, its darkness will be transformed into light, its tyranny into justice, its ignorance into wisdom, its aggression into loving kindness; until it reach the apex. Then there will not remain any struggle for existence. Man will become free from egotism; he will be released from the material world; he will become the personification of justice and virtue, for a sanctified soul illumines humanity and is an honor to mankind, conferring life upon the children of men and suffering all nations to attain to the station of perfect unity. Therefore, we can apply the name "holy soul" to such a one. “There is, however, a faculty in man which unfolds to his vision the secrets of existence. It gives him a power whereby he may investigate the reality of every object. It leads man on and on to the luminous station of divine sublimity and frees him from all the fetters of self, causing him to ascend to the pure heaven of sanctity. This is the power of the mind, for the soul is not, of itself, capable of unrolling the mysteries of phenomena; but the mind can accomplish this and therefore it is a power superior to the soul.

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“There is still another power which is differentiated from that of the soul and mind. This third power is the spirit which is an emanation from the divine bestower; it is the effulgence of the sun of reality, the radiation of the celestial world, the spirit of faith, the spirit His Holiness the Christ refers to when he says, "Those that are born of the flesh are flesh, and those that are born of the spirit are spirit." The spirit is the axis round which the eternal life revolves. It is conducive to everlasting glory and is the cause of the exaltation of humanity. (Abdu'l-Bahá, Divine Philosophy, p. 119-122)

Spirit and Soul as Intermediary “ the sign of these triune powers which exist in mankind are spirit, mind, and soul. The spirit is the power of life, the mind is the power which apprehendeth the reality of things, and the soul is an intermediary between the Supreme Concourse (or Spiritual World) and the lower concourse (or material world). (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v3, p. 611)

“You perceive how the soul is the intermediary between the body and the spirit.” (Abdu'l-Bahá, Paris Talks, p. 97)

“The spirit of man has two means of action. Sometimes it acts through an intermediary. For instance, the spirit of man sees through the intermediary of the eye, hears through the ear, walks with the help of the legs and smells with the nose. “In order to seize the actions of the rational soul, we need the mediation of the body; but the soul can act directly without this intermediary. Thus, when we sleep the soul sees without the help of the eyes. The auditory nerves are inactive, but the soul hears. Our members are in repose, but the soul is in movement. Our body is in the room, our soul is traveling through all horizons. It is clear, therefore, that the soul evolves with and without the intervention of the material body. In the same way when we study an object, sometimes we observe it with the help of some optical instrument and sometimes with the naked eye. Sometimes we move by ourselves, sometimes with the help of a machine of locomotion. “The soul acts in the physical world with the help of the body. When it is freed from the body it acts without an intermediary. We see with our physical eyes, but with the help of our thoughts we can see other lands. America was discovered through the mind. The day the soul becomes detached from the body it has but this second means of action - without intermediary. “It is the same with the holy messengers when they have left the earth. Christ acts to-day without an intermediary. His expressions in the world are numerous. The sun shines once through the medium of the mirror and again without it. Now we are looking at the sun which is reflected in the mirror and when the mirror is broken we look at the sun itself. The body is the horse, the soul is the rider and sometimes the rider moves without a mount. But people who do not reflect say that when the soul has left the body it can no longer act. The divine teachers act more powerfully after the detachment of their souls from the body.” (Abdu'l-Bahá, Divine Philosophy, p. 125-127)

A single reality manifesting different powers: “Now regarding the question whether the faculties of the mind (‘aql) and the human soul (rúh-i-insání) are one and the same. These faculties are but the inherent properties of the soul (rúh), such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun. …” (Abdu'l-Bahá, Tablet to August Forel, pp. 24-25) “You asked concerning the mind, the self and the soul (or spirit). Know that these three, and similar powers attributed to man, are manifestations of that reality which is the ground of his being… the difference between these posers is due to the difference of organs through which that reality is manifested otherwise that reality is the same…” (Bahaullah, from the Lawh-i-Ra’ís, cited in a letter on behalf of Shoghi Effendi, 11 My 1933 Variant translations published is Star of the West 14:1, page 8 and Bahá Scriptures page 255)

“Since the pure essence, whose identity is unknown, possesses the virtues of the worlds of matter and of the Kingdom, it has two aspects -- first, the material and physical; second, the mental and spiritual -- which are attributes not found as qualities of matter. It is the same reality which is given different

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names, according to the different conditions wherein it becomes manifest. Because of its attachment to matter and the phenomenal world, when it governs the physical functions of the body it is called the human soul. When it manifests itself as the thinker, the comprehender, it is called the mind. And when it soars into the atmosphere of God, and travels in the spiritual world, it becomes designated as spirit.” (Compilations, Baha'i Scriptures, p. 405-6)

Say that the spirit, the mind, the soul, the hearing and the sight are one; but differ by the differentiation of the causes, as in the case of man, to wit: Ye see that whereby man understands, moves, speaks, hears and sees, all of which are through the power of his God in him, but each one in itself differing by the difference of the causes; verily, this is indeed the truth. For example, if all these faculties are turned to the cause of hearing, then the effects of hearing and its results become manifest. And so if they are turned to the cause of sight, another trace and another result will appear. Think of this, that thou mayest reach the intended goal and find thyself independent of that which is mentioned by the people, and be of those who are confident. And thus if turned unto the brain, the head, etc., the manifestations of mind and soul will appear. (Compilations, Baha'i Scriptures, p. 225-226)

“The reality of the soul is sanctified and purified above matter and material things, but like unto the world of vision, it manifests itself in these material forms and visages.” (Daily Lessons Received at Akka, page 79)

What is the difference between soul and spirit? Abdu’l-Bahá: They mean the same. It is one reality. The names are different. We must consider it according to its use. (Talk given to some American pilgrims, 1 January 1920; notes taken by Mr. Fugita)

“The true self of man referred to in the above mentioned passage [Gleanings XXVII] is not a spirit or entity higher or greater than the soul. The man’s own true self and his soul are the same thing; the terms used indicate the same reality and hence are interchangeable. Also the term “Essence of My Light” which in the Hidden Words, Bahá'u'lláh says, ‘God has placed within us’, is the same reality as the soul. All these terms are different ways of referring to the one great reality within man, that divine spark of Reality which is the secret of his superiority over the rest of creation. That Divine Spark of Reality is in the nature of a reflection of the Divine Attributes in man, just as the mirror reflects the light of the sun.” (From a letter written on behalf of Shoghi Effendi to Mr. Alfred Lunt, May 25, 1936)

“Question. -- What is the difference between the mind, spirit and soul? Answer. -- It has been before explained that spirit is universally divided into five categories: the vegetable spirit, the animal spirit, the human spirit, the spirit of faith, and the Holy Spirit. … “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, Chapter 55, pp. 207-209)

“Concerning the unity of soul (nafs) and spirit (rúh): when the soul is affected by the breath of the Holy Spirit, it will be united with the spirit, like the unity of the mirror and the sun. Its brilliant luminosity will reflect in this pure mirror.” (Abdu’l-Bahá, Makátíb, vol 1)

“The third kind of education is that of the spirit.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 330)

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“ Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. (Abdu'l-Bahá, Tablet to August Forel, pp. 7-9)

“The soul has two main faculties. (a) As outer circumstances are communicated to the soul by the eyes, ears, and brain of a man, so does the soul communicate its desires and purposes through the brain to the hands and tongue of the physical body, thereby expressing itself. The spirit in the soul is the very essence of life.” (Abdu'l-Bahá, Paris Talks, p. 86)

“llumined by the spirit through the instrumentality of the soul, man's radiant intelligence makes him the crowning-point of Creation.” (Abdu'l-Bahá, Paris Talks, p. 96)

“Man is composed of three elemental conditions – the physical, the mental or rational, and the spiritual or potential. The physical begins and ends here. The mental or rational begins here, and in our true development it has no ending. The Spiritual or potential depends upon our will to know God.” (Pilgrim notes of Julia Grundy, Ten Days in the Light of Akká: Asadullah, page 96.)

Its essence is beyond comprehension "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." (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 158-9)

“Verily I say, the human soul is, in its essence, one of the signs of God, a mystery among His mysteries. It is one of the mighty signs of the Almighty, the harbinger that proclaimeth the reality of all the worlds of God. Within it lieth concealed that which the world is now utterly incapable of apprehending. Ponder in thine heart the revelation of the Soul of God that pervadeth all His Laws…” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 160)

“Wert thou to ponder in thine heart, from now until the end that hath no end, and with all the concentrated intelligence and understanding which the greatest minds have attained in the past or will attain in the future, this divinely ordained and subtle Reality [the rational faculty], this sign of the revelation of the All-Abiding, All-Glorious God, thou wilt fail to comprehend its mystery or to appraise its virtue.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 165)

“Be it known that to know the reality or essence of the soul of man is impossible, for in order to know a thing, one must comprehend it, and since a thing cannot comprehend itself, to know one's self in substance or essence is impossible. … In order to obtain knowledge of any reality, or soul of man, the student must study the manifestations, qualities, names and characteristics of man. This much can be stated, that the reality of man is a pure and unknown essence constituting a depository, emanating from the light of the Ancient Entity -- God." (Compilations, Baha'i Scriptures, p. 405)

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"Regarding the passage in Gleanings, on the subject of the soul, it would be impossible for man to obtain a full grasp of this reality within him. The little knowledge we can have regarding this subject has been disclosed to us by Bahá'u'lláh and He has revealed it only to the extent that our limited minds can comprehend.” (From a letter written on behalf of Shoghi Effendi to Mr. Alfred Lunt, May 25, 1936)

A non-material substance “…the soul which is divine (Láhútiyyih) and celestial (Malakútyyih). It is a divine (Láhútiyyih) energy, a substance (jawhar), simple (basít), and self-subsistent (hayat bi-dhát)” (Bahá’u’lláh, Epistle to the Son of the Wolf, p. 111.)

“…the rational soul is the substance (jawhar), and the body depends upon it. If the accident -- that is to say, the body -- be destroyed, the substance, the spirit, remains. … The rational soul -- that is to say, the human spirit -- has neither entered this body nor existed through it; so after the disintegration of the composition of the body, how should it be in need of a substance through which it may exist? On the contrary, the rational soul is the substance through which the body exists.” (Abdu'l-Bahá, Some Answered Questions, p. 239-240)

“This other and inner reality is called the heavenly body, the ethereal form which corresponds 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.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 464-5)

“Spirit cannot be perceived by the material senses of the physical body, excepting as it is expressed in outward signs and works.” (Abdu'l-Bahá, Paris Talks, p. 85)

"As to the human spirit, it is the rational soul which distinguisheth man from animals. It is not from the world of material elements but rather from spiritual substance (mavád-i-rúhaniyyih). It is incorruptible." (Abdu’l-Bahá, from Makátíb vol.1) (Quoted in Divine Philosophy page 306)

“The reality of spirit, because it is not corporeal, cannot be in bodily form. …It is beyond explanation, for it is a reality of the intellect, and not a thing which can be perceived.” (Talk given to some American pilgrims, 1 January 1920; notes taken by Mr. Fugita) (Quoted in Steven Phelps’ compilation “Divine Philosophy”, page 306)

"Reality is pure spirit, it is not physical: that is it does not occupy space." ('Abdu'l-Bahá, Tablet to J. Isbrucker, Holland; translation by Azizullah S. Bahadur Oct. 15, 1920. Received & distributed by Roy C. Wilhelm at 'Abdu'l-Bahá's request. Found SOW: vol. XI, #19, p. 315 see Dwight Barstow Collection)

“The human reality in the other world has no physical likeness, nay, rather, it has the likeness of the Kingdom, which consists of the harmonious elements of the realm of the Spiritual Kingdom.” (Star of the West 2:5) (Quoted in Steven Phelps’ compilation “Divine Philosophy”, page 306)

Not confined to time and place “The Kingdom is not a material place; it is sanctified from time and place. It is a spiritual world, a divine world, and the center of the Sovereignty of God; it is freed from body and that which is corporeal, and it is purified and sanctified from the imaginations of the human world. To be limited to place is a property of bodies and not of spirits. Place and time surround the body, not the mind and spirit.” (Abdu'l-Bahá, Some Answered Questions, p. 241)

“The human body is in space; the soul has no place in space. Space is a quality of material things and that which is not material does not partake of space.” (Abdu'l-Bahá, Divine Philosophy, p. 127)

“To be limited to place is a property of bodies and not of spirits. Place and time surround the body, not the mind and spirit. …spirit has no place; it is placeless; and for the spirit the earth and the heaven are as one since it makes discoveries in both.” (Abdu'l-Bahá, Some Answered Questions, p. 241)

The soul is the essential reality of man “Consider the rational faculty with which God hath endowed the essence of man. Examine thine own self, and behold how thy motion and stillness, thy will and purpose, thy sight and hearing, thy sense of

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smell and power of speech, and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions, all proceed from, and owe their existence to, this same faculty.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 163)

“…the rational soul is the substance through which the body exists.” (Abdu'l-Bahá, Some Answered Questions, p. 240)

“For the body of man is accidental; it is of no importance.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 60)

“The spirit and intelligence of man is essential, and that is the manifestation of divine virtues, the merciful bestowals of God, the eternal life and baptism through the Holy Spirit.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 70)

“In the world of existence there is nothing so important as spirit, nothing so essential as the spirit of man. The spirit of man is the most noble of phenomena. The spirit of man is the meeting between man and God. The spirit of man is the animus of human life and the collective center of all human virtues.” Abdu'l-Bahá, The Promulgation of Universal Peace, p. 239)

“…the spirit of man differentiates and distinguishes him above all the lower kingdoms. It is this spirit to which the verse in the Old Testament refers when it states, "And God said, Let us make man in our image, after our likeness." The spirit of man alone penetrates the realities of God and partakes of the divine bounties.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 259)

“…the essential reality is the spirit, the foundation is the spirit, the life of man is due to the spirit; the happiness, the animus, the radiance, the glory of man -- all are due to the spirit…” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 279)

“The superiority of man over the rest of the created world is seen again in this, that man has a soul in which dwells the divine spirit; the souls of the lower creatures are inferior in their essence.” (Abdu'l-Bahá, Paris Talks, p. 25)

“Man is, in reality, a spiritual being, and only when he lives in the spirit is he truly happy.” (Abdu'l-Bahá, Paris Talks, p. 72)

Man -- the true man -- is soul, not body; though physically man belongs to the animal kingdom, yet his soul lifts him above the rest of creation. Behold how the light of the sun illuminates the world of matter: even so doth the Divine Light shed its rays in the kingdom of the soul. The soul it is which makes the human creature a celestial entity! (Abdu'l-Bahá, Paris Talks, p. 85)

The human body is visible, the soul is invisible. It is the soul nevertheless that directs a man's faculties, that governs his humanity. (Abdu'l-Bahá, Paris Talks, p. 86)

Only the spirit is real; everything else is as shadow. All bodies are disintegrated in the end; only reality subsists. (Abdu'l-Bahá, Divine Philosophy, p. 137)

The Barzakh – midpoint of the arcs of descent and ascent For the inner reality of man is a demarcation line (khatt fásil) between the shadow and the light, a place where the two seas meet;[1] it is the lowest point on the arc of descent,[2] and therefore is it capable of gaining all the grades above. [1 Qur'án 25:55, 35:13, 55:19-25...'] [2 See Some Answered Questions, pp. 328-9 for 'Abdu'l-Bahá's comments on the arc of descent and ascent.] (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 130)

“…this human reality [his inner ethereal reality] stands between the higher and the lower in man, between the world of the animal and the world of Divinity. … “…man is a reality which stands between light and darkness. From this standpoint his nature is threefold: animal, human and divine. The animal nature is darkness; the heavenly is light in light.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 465)

The human spirit (rúh-i-insání), in other words the rational soul (nafs-i nátiqa), in the world of existence is the intermediary between things corporeal (disengaged – Mujarradát) and delimited worldly things

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(mutahayyizát); that is to say, between realities spiritual and things corporeal. From one vantage point it possesses spiritual refinement while from the other it exhibits the crassness of carnality, animalistic traits and worldly characteristics. It is neither an absolute abstraction nor is it completely of the world but is the confluence of two seas (majma’al-bahrayn), and a barzakh between two realities (amrayn). If the spiritual aspect dominates it becomes lofty, luminous, merciful, tranquil (mutma’inna), contented (rádiya) and approved (mardiyya). And if it is contaminated with contingent, worldly concerns, it becometh immersed in the ocean of darkness, reproachful (lawwáma), commanding to evil (ammára) and residing in the nethermost regions of the world of existence. It is thus the case that the human spirit has two aspects. If the luminous aspect of the human intellect overcometh the world of nature, it will acquire the power of discovery which is the bass for wondrous insights, and become informed about the realities and the characteristics of things. From this brief explanation perceive the detailed significances. (Tablet of ‘Abdu’l-Bahá to Mirzá Qábil of Ábádih, in Star of the West (Persian section), 5:7 (July 13, 1914, translated in Bahá'í Studies Bulletin 6:2-3, p. 85 and quoted in Steven Phelps’ compilation “Divine Philosophy” page. 308)

“…the soul is an intermediary between the Supreme Concourse (or Spiritual World) and the lower concourse (or material world). It, i.e., the soul, hath two phases…” (Abdu'l-Baha, Tablets of Abdu'l-Bahá v3, p. 611)

"How often has that same locus of the Universal Will (mazhar-i mashiyyat-i kulliyya) opened up a gate of mystic knowledge (ma'rifa) in the Interworld (barzakh). (Báb, Persian Bayán 2:9, p.44, quoted in MacEoin’s Rituals in Babism and Baha'ism, page 76, footnote 77)

Qur’an, Sura 025.053: Yusufali: It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier (barzakh) between them, a partition that is forbidden to be passed. Pickthal: And He it is Who hath given independence to the two seas (though they meet); one palatable, sweet, and the other saltish, bitter; and hath set a bar and a forbidding ban between them. Shakir: And He it is Who has made two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltness; and between the two He has made a barrier (barzakh) and inviolable obstruction."

Qur’an, Sura 055.019-20: Yusufali: He has let free the two bodies of flowing water, meeting together: Between them is a Barrier (barzakh) which they do not transgress: Pickthal: He hath loosed the two seas. They meet. There is a barrier (barzakh) between them. They encroach not (one upon the other). Shakir: He has made the two seas to flow freely (so that) they meet together: Between them is a barrier (barzakh) which they cannot pass.

Four divine states within the reality of man “And when He purposed to manifest His beauty in the kingdom of names and to reveal His glory in the realm of attributes, He brought forth His Prophets from the invisible plane to the visible, that His name ‘the Manifest’ might be distinguished from ‘the Hidden’ and His name ‘the Last’ might be discerned from ‘the First’, and that there may be fulfilled the words: ‘He is the First and the Last; the Seen and the Hidden; and He knoweth all things!’33 Thus hath He revealed these most excellent names and most exalted words in the Manifestations of His Self and the Mirrors of His Being”. (Bahá’u’lláh, Gems of Divine Mysteries, p. 34)

“They are all the manifestation of the ‘Beginning’ and the ‘End,’ the ‘First’ and the ‘Last,’ the ‘Seen’ and ‘Hidden’ -- all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences.” (Bahá’u’lláh, The Kitáb-i-Íqán, p. 179) (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 54)

“Even as in the "Beginning that hath no beginnings" the term "last" is truly applicable unto Him who is the Educator of the visible and of the invisible, in like manner, are the terms "first" and "last" applicable unto His Manifestations. They are at the same time the Exponents of both the ‘first’ and the "last."

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Whilst established upon the seat of the ‘first,’ they occupy the throne of the ‘last.’ Were a discerning eye to be found, it will readily perceive that the exponents of the ‘first’ and the ‘last,’ of the ‘manifest’ and the ‘hidden,’ of the ‘beginning’ and the ‘seal’ are none other than these holy Beings, these Essences of Detachment, these divine Souls.” (Bahá’u’lláh, The Kitáb-i-Íqán, p. 163)

“Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is ‘the First and the Last, the Seen, and the Hidden.’"[1 Qur'án 57:3.] (Bahá’u’lláh, The Kitáb-i-Íqán, pp. 142-3)

“In truth I have created Thee through Thyself, then at My Own behest I have fashioned all things through the creative power of Thy Word. We are All-Powerful. I have appointed Thee to be the Beginning and the End, the Seen and the Hidden. Verily We are the All-Knowing.” (The Báb, Selections from the Writings of the Báb, p. 159)

“I beseech Thee by Thy Lastness which is the same as Thy Firstness, and by Thy Revelation which is identical with Thy Concealment…” (Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 229)

“…thou art first in relation to thy son, last in relation to thy father. In thine outward appearance, thou tellest of the appearance of power in the realms of divine creation; in thine inward being thou revealest the hidden mysteries which are the divine trust deposited within thee. And thus firstness and lastness, outwardness and inwardness are, in the sense referred to, true of thyself, that in these four states conferred upon thee thou shouldst comprehend the four divine states... "He is the first and the last, the Seen and the Hidden...." [1 Qur'án 57:3.]

“These statements are made in the sphere of that which is relative, because of the limitations of men. Otherwise, those personages who in a single step have passed over the world of the relative and the limited, and dwelt on the fair plane of the Absolute, and pitched their tent in the worlds of authority and command -- have burned away these relativities with a single spark…” (Bahá’u’lláh, The Seven Valleys, p. 27)

The human soul and the divine effulgence

The soul is an emanation of the Divine Light The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer -- that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing… Therefore, the proceeding of the human spirits from God is through emanation. When it is said in the Bible that God breathed His spirit into man, this spirit is that which, like the discourse, emanates from the Real Speaker, taking effect in the reality of man. (Abdu'l-Bahá, Some Answered Questions, p. 205)

The merciful outpourings of that Divine Essence, however, are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the effusions of the Divine Grace, the soul being counted as one, rather than upon the Divine Essence itself. This is the utmost limit for human understanding. (Abdu'l-Bahá, Tablet to August Forel, p. 25)

“…the individual realities of mankind when spiritually born are emanations from the reality of divinity, just as the flame, heat and light of the sun are the effulgence of the sun and not a part of the sun itself. Therefore a spirit has emanated from the reality of divinity, and its effulgences have become visible in human entities or realities. … “… the spirit of man is essential and therefore eternal. It is a divine bounty. It is the effulgence of the Sun of Reality” (Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 59-60) (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 261-3)

“…all phenomena in the inner world of reality receive the bounties of God from the source of divine bestowal. This human plane, or kingdom, is one creation, and all souls are the signs and traces of the

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divine bounty. In this plane there are no exceptions; all have been recipients of their bestowals through the heavenly bounty.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 286)

:…the reality of man is a pure and unknown essence constituting a depository, emanating from the light of the Ancient Entity -- God.” (Compilations, Baha'i Scriptures, p. 405)

The Divine light is deposited in man. “How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. … Even as He hath revealed: ‘We will surely show them Our signs in the world and within themselves’” [1 Qur'án 41:53.] (Bahá’u’lláh, The Kitáb-i-Íqán, p. 100) (Bahá'u'lláh, Gleanings from the Writings of Bahá’u’lláh, p. 177)

“…in the tradition of Kumayl it is written: "Behold, a light hath shone forth out of the Morn of eternity, and lo! its waves have penetrated the inmost reality of all men." Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory.” (Bahá’u’lláh, The Kitáb-i-Íqán, p. 102-103) [Tradition of Kumayl, a well-known mystical tradition of Shi'ism, which identifies one of the five stages of reality as 'a light that shines from the morn of eternity and illumines the temples of unity (hayakilu't-Tawhíd).]

“Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge (irfán) of their own selves.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 4-5)

‘Then, and only then, will the Trust of God, latent in the reality of man, emerge, as resplendent as the rising Orb of Divine Revelation, from behind the veil of concealment, and implant the ensign of its revealed glory upon the summits of men's hearts.’ (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 67)

“…mortal man is prone to err, and is ignorant of the mysteries that lie enfolded within him....” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 186)

“Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would, of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of your own selves -- a knowledge which is the same as the comprehension of Mine own Being. Ye would find yourselves independent of all else but Me, and would perceive, with your inner and outer eye, and as manifest as the revelation of My effulgent Name, the seas of My loving-kindness and bounty moving within you.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 326-7)

“Thou art My lamp and My light is in thee. Get thou from it thy radiance and seek none other than Me. For I have created thee rich and have bountifully shed My favor upon thee.” (Bahá’u’lláh, The Arabic Hidden Words #11)

“With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light.” (Bahá’u’lláh, The Arabic Hidden Words #12)

“Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsisting.” (Bahá’u’lláh, The Arabic Hidden Words #13)

As to the passage Arabic no. 13 of the Arabic "Hidden Words": that which Bahá'u'lláh declares we can find abiding within us is the power of the Divine Spirit, the reflection of the light of His Revelation. This reflection of the Divine Spirit, however, can in no way be compared to the Revelation which God discloses to His Prophets and Messengers. The similarity in the terminology should not confuse this distinction, which is most fundamental. (From a letter dated 15 November 1935 written on behalf of Shoghi Effendi to two believers) (Quoted in Compilation on the Hidden Words and Shoghi Effendi, Directives from the Guardian, p. 37)

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“Thou hast asked about the statement in the Hidden Words: ‘O Son of Spirit! Turn thy sight unto thyself that thou mayest find Me standing within thee, mighty, powerful and self-subsisting.’ This is the same statement as was made by Christ to His apostles in the Gospel: "The Father is in the Son, and the Son is in you."1 [John 14:20]

“It is evident that, when a heart is purified and through divine education and heavenly teachings becometh a manifestor of infinite bounty, it is like a clear mirror. The Sun of Truth will be reflected in it with might, power and omnipotence, to such an extent that whatever is brought before it is ignited and consumed. This is a brief interpretation because of lack of time. Therefore, do thou reflect and meditate upon it so that the doors of inner meanings may be opened before thine eyes.” ('Abdu'l-Bahá, from a Tablet to an individual believer -- translated from Persian and Arabic) (Quoted in Compilation on the Hidden Words)

I have breathed within thee a breath of My own Spirit, that thou mayest be My lover. (Bahá’u’lláh, The Arabic Hidden Words # 19)

Ye are My treasury, for in you I have treasured the pearls of My mysteries and the gems of My knowledge. Guard them from the strangers amidst My servants and from the ungodly amongst My people.” (Bahá’u’lláh, The Arabic Hidden Words # 69)

“‘Neither doth My earth nor My heaven contain Me, but the heart of My faithful servant containeth Me.’” [1] [Hadíth, i.e. action or utterance traditionally attributed to the Prophet Muhammad or to one of the holy Imams.](Bahá’u’lláh, The Seven Valleys, p. 21-22)

“…these mentionings that have been made of the grades of knowledge relate to the knowledge of the Manifestations of that Sun of Reality, which casteth Its light upon the Mirrors. And the splendor of that light is in the hearts, yet it is hidden under the veilings of sense and the conditions of this earth, even as a candle within a lantern of iron, and only when the lantern is removed doth the light of the candle shine out. “In like manner, when thou strippest the wrappings of illusion from off thine heart, the lights of oneness will be made manifest.” (Bahá’u’lláh, The Seven Valleys, p. 23-24)

“In thine outward appearance, thou tellest of the appearance of power in the realms of divine creation; in thine inward being thou revealest the hidden mysteries which are the divine trust deposited within thee.” (Bahá’u’lláh, The Seven Valleys, p. 27)

“O friend, the heart is the dwelling of eternal mysteries, make it not the home of fleeting fancies; waste not the treasure of thy precious life in employment with this swiftly passing world.” (Bahá’u’lláh, The Seven Valleys, p. 34)

“Therefore He hath sent forth His Messengers… that everyone may become aware of the trust of God which is latent in the reality of every soul.” (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 161)

“Know thou that every soul is fashioned after the nature of God, each being pure and holy at his birth.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 189)

For however much detached minds and pure souls seek to penetrate the worlds of Inner Knowledge, their understanding will never penetrate more than that station which is a sign pointing towards the Monarch of Primal Oneness which He has placed as a trust within the reality of man. And however much they may fly with triumphant wings in the limitless space of what is knowable and observable, they will read naught but the letters of the book of their own selves. … For example, consider a circle: however much a compass moves, it can only move around the point which is the centre of the circle." (‘Abdu’l-Bahá, Makátíb 2:48) ('Abdu'l-Bahá's Commentary on "I Was a Hidden Treasure..." Translation by Moojan Momen. Baha'i Studies Bulletin Vol 3. No. 4 December 1985 p. 32)

“God created man in the utmost perfection, for He inscribed the edict of the divine likeness on his brow.” (Abdu'l-Baha, Tablets of Abdu'l-Baha v3, p. 674)

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“God created man in the utmost perfection, for He inscribed the edict of the Divine likeness on his brow. Each soul is an eternally individualized center of God consciousness. The reward of the consciousness of Reality is eternal life; that lamp which can never be extinguished. Every being is a center for the shining forth of the glory of God. Man has a sacred power, which permits him to discover inner significances; the realities of invisible things. Ponder over these statements so that the portals of Divine wisdom and infinite knowledge may open before thy face.” (From Chamberlain notes in possession of Jesma Herbert; quoted in Steven Phelps’ compilation “Divine Philosophy” page 313)

The human reality is a mirror for the divine reflection “Wert thou to cleanse the mirror of thy heart from the dust of malice, thou wouldst apprehend the meaning of the symbolic terms revealed by the all-embracing Word of God made manifest in every Dispensation, and wouldst discover the mysteries of divine knowledge.” (Bahá’u’lláh, The Kitáb-i-Íqán, p. 68)

“Whoso desireth to fathom the mystery of this ‘Mi'raj,’ and craveth a drop from this ocean, if the mirror of his heart be already obscured by the dust of these learnings, he must needs cleanse and purify it ere the light of this mystery can be reflected therein.” (Bahá’u’lláh, The Kitáb-i-Íqán, p. 187) [Surih 17 of the Qur'an is called the Night Journey (Mi'raj, i.e., Ascent) H. Balyuzi notes that "This verse is the basis for the account of the Prophet's 'Night Journey' from Mecca to Jerusalem, and the 'Ascent' from Jerusalem to Heaven.... The world of Islam has accepted the literal fact of this Night Journey…However, voices have been raised. . . to assert that the mi'raj of the Prophet was not an actual physical occurrence but a profound spiritual experience..." in Muhammad and the Course of Islam, p. 41 quoted in . Bahá’u’lláh: the Great Announcement of the Qur'an by Muhammad Mustafa]

“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.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 65)

“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 never represent the image of the sun nor reflect its light and glory.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 66)

“All else besides them [the Manifestations of God] are to be regarded as mirrors capable of reflecting the glory of these Manifestations Who are themselves the Primary Mirrors of the Divine Being, if ye be not devoid of understanding.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 74)

“From among all created things He hath singled out for His special favor the pure, the gem-like reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 77)

“He hath entrusted every created thing with a sign of His knowledge…This sign is the mirror of His beauty in the world of creation. The greater the effort exerted for the refinement of this sublime and noble mirror, the more faithfully will it be made to reflect the glory of the names and attributes of God, and reveal the wonders of His signs and knowledge. Every created thing will be enabled (so great is this reflecting power) to reveal the potentialities of its pre-ordained station, will recognize its capacity and limitations…” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 262)

["There is no contradiction between Gleanings P 66 and P 262. In one place He says the mirror will never be free from dross, in the other He says it will be 'so cleansed as to be able' etc. It is a relative thing; perfection will never be reached, but great, and ever greater, progress can be made." (From a letter written on behalf of Shoghi Effendi to an individual believer, January 8, 1949)(Compilations, Lights of Guidance, p. 114)]

“…blot out from the hearts of all beings whatsoever may keep them back from gaining admittance into the sanctuary of Thy Divine mysteries… that all hearts may mirror Thy beauty, and may reveal Thee, and speak of Thee, and that all created things may show forth the tokens of Thy most august sovereignty…(Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 323)

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“…the sun beam falls alike upon the dust and the mirror, yet differ they in reflection even as doth the star from the earth: nay, immeasurable is the difference!” (Bahá’u’lláh, The Persian Hidden Words)

"He -- glorified be His mention -- resembleth the sun. Were unnumbered mirrors to be placed before it, each would, according to its capacity, reflect the splendor of that sun, and were none to be placed before it, it would still continue to rise and set, and the mirrors alone would be veiled from its light.” (Bahá’u’lláh, Epistle to the Son of the Wolf, p. 156)

“In another connection He saith: "O Sun-like Mirrors! Look ye upon the Sun of Truth. Ye, verily, depend upon it, were ye to perceive it.” (Bahá’u’lláh, Epistle to the Son of the Wolf, p. 160)

“A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine within it and the eternal morning dawn.” (Bahá’u’lláh, The Seven Valleys, p. 21)

“No sooner had but a glimmer of its [the World of God’s] effulgent splendour shone forth upon the mirror of love than the blessed word 'I am the Best-Beloved' was reflected therein.” (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 173)

Its [the World of God’s] appearance in every mirror is conditioned by the colour of that mirror. For instance, when its light is cast upon the mirrors of the hearts of the wise, it bringeth forth wisdom. In like manner when it manifesteth itself in the mirrors of the hearts of craftsmen, it unfoldeth new and unique arts, and when reflected in the hearts of those that apprehend the truth it revealeth wondrous tokens of true knowledge and discloseth the verities of God's utterance. (Compilations, The Importance of the Arts in Promoting the Faith)

So intensely hath the glory of Divine Unity penetrated souls and hearts that all are now bound one to another with heavenly ties, and all are even as a single heart, a single soul. Wherefore reflections of the spirit and impressions of the Divine are now mirrored clear and sharp in the deep heart's core. (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 19)

“The Apostles were even as Letters, and Christ was the essence of the Word Itself… …the confirmations of the Holy Spirit are continually descending, and the power of the Word will exert such an influence that the Letter shall become the mirror in which the splendid Sun -- the Word Itself -- will be reflected…” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 60)

“The human heart resembleth a mirror. When this is purified human hearts are attuned and reflect one another, and thus spiritual emotions are generated.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 108)

“Ye must therefore put forth a mighty effort, striving by night and day and resting not for a moment, to acquire an abundant share of all the sciences and arts, that the Divine Image, which shineth out from the Sun of Truth, may illumine the mirror of the hearts of men.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 140)

“A human being is distinguished from an animal in a number of ways. First of all, he is made in the image of God, in the likeness of the Supernal Light, even as the Torah saith, 'Let us make man in our image, after our likeness.' [1 Genesis 1:26] This divine image betokeneth all the qualities of perfection whose lights, emanating from the Sun of Truth, illumine the realities of men.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 140)

“…a pure sense inhaleth the fragrances that blow from the rose gardens of His grace; a burnished heart will mirror forth the comely face of truth.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 146)

“In the mirror of their minds the forms of transcendent realities are reflected, and the lamp of their inner vision derives its light from the sun of universal knowledge.” (Compilations, Scholarship, p. 3)

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“He must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man…” (Abdu'l-Bahá, Some Answered Questions, p. 9)

“…the reality of man is the collective reality, the general reality, and is the center where the glory of all the perfections of God shine forth -- that is to say, for each name, each attribute, each perfection which we affirm of God there exists a sign in man. … Consequently, the Divinity of God, which is the sum of all perfections, reflects itself in the reality of man -- that is to say, the Essence of Oneness is the gathering of all perfections, and from this unity He casts a reflection upon the human reality. Man, then, is the perfect mirror facing the Sun of Truth and is the center of radiation: the Sun of Truth shines in this mirror. The reflection of the divine perfections appears in the reality of man, so he is the representative of God, the messenger of God.” (Abdu'l-Bahá, Some Answered Questions, p. 196) (for alternate translation see Keven Brown. Evolution and Bahá'í Belief: Abdu’l-Bahá’s Response to Nineteenth Century, page 91)

“…humanity is the dawning of light, which is to say that it is the beginning of the Day of Oneness and Guidance and the end of the night of plurality and loss. It is the mirror with the disposition to reflect all of the conflicting and opposing Names and is the source of the revelation of all of the Attributes of Divinity and Lordship. … However, although he is the dawning-place of the manifestation of all the Names and Attributes, one of the Divine Names is manifested most strongly and appears most intensely [in each person]. Thus his being originates from this Name and returns to it.” (‘Abdu’l-Bahá, Makátíb 2:41-2 'Abdu'l-Bahá's Commentary on "I Was a Hidden Treasure...")

“The light of truth has heretofore been seen dimly through variegated glasses, but now the splendors of Divinity shall be visible through the translucent mirrors of pure hearts and spirits.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 11)

“The most important thing is to polish the mirrors of hearts in order that they may become illumined and receptive of the divine light. … Therefore, our duty lies in seeking to polish the mirrors of our hearts in order that we shall become reflectors of that light and recipients of the divine bounties which may be fully revealed through them.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 14)

“We must endeavor to increase our capacity daily, to strengthen and enlarge our capabilities for receiving them, to become as perfect mirrors. The more polished and clean the mirror, the more effulgent is its reflection of the lights of the Sun of Truth.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 24)

“Souls are like unto mirrors, and the bounty of God is like unto the sun. When the mirrors pass beyond all coloring and attain purity and polish, and are confronted with the sun, they will reflect in full perfection its light and glory. In this condition one should not consider the mirror, but the power of the light of the sun, which hath penetrated the mirror, making it a reflector of the heavenly glory.” (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v1, p. 19)

“If he attains unto his heritage through divine wisdom, then he becomes a clear mirror in which the beauty of God is reflected; he has eternal life and becomes a participator of the sun of truth.” (Abdu'l-Bahá, Divine Philosophy, p. 111)

“This station is the greatest of all stations, for this connection of the spirit of man with God is like unto a mirror and the sun of reality is reflected in it. Thus it becomes the collective center of all the virtues; its emanation is the bestowal of the king of bestowers; its radiations are the manifold splendors of the infinite luminary; its sanctity is from the highest summit of divine essence. This station is the station of heavenly inspiration and is called the station of the divine grace. It signifies that the rays of the sun of reality are resplendent in the mirror and the attributes of the sun of reality are reflected therein.” (Abdu'l-Bahá, Divine Philosophy, p. 166)

“From the throne of Glory of the Creator His Light shines on the Soul emanated from him (Soul of the world, Logos) and is then further reflected on the individual soul so that it too would reflect it and look

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back in longing to its divine origin in Him!” (Fallscheer notes, p.52 quoted in Steven Phelps’ compilation “Divine Philosophy” page 317) (When Hand of the Cause Dr. Hermann Grossmann and Mrs. Grossmann consulted the Guardian about the Fallscheer notes, Shoghi Effendi "expressed the opinion that 'Abdu'l-Bahá must have had great confidence in Frau Doktor Fallscheer…)

“The universe, the macrocosm, is captured by our spirit, the microcosm, as in a mirror. We feel, we comprehend, we analyze and construct this mirror-image during a whole human life-time. …as the whole universe is reflected in our spirit, we perceive from this that our spirit (rúh) is a reflection of the Creative Spirit and thus partakes of the infinity of space and boundless eternity with its Creator, that means: the human spirit, the weak reflection of the Divine Spirit, the Creative Spirit, has part in the immortality of the Creator.” Fallscheer notes, p.37; quoted in Steven Phelps’ compilation “Divine Philosophy” page 317)

“If the mirror of his life is polished from the dross of all desires, the heavenly pictures and star-like images of the kingdom of God will be fully reflected therein. Then will he be given poser to translate these celestial forms into his daily life and the lives of many thousands.” (Star of the West 8:8, p. 45, quoted in Steven Phelps’ compilation “Divine Philosophy” page 317)

“Question: What is meant by the Mirror for Divine Reflection? ‘Abdu’l-Bahá: ‘Mirror’ is the whole body, the brain in particular” (Star of the West 14:2, p. 45, quoted in Steven Phelps’ compilation “Divine Philosophy” page 317)

Also the term ‘Essence of My Light’ which in the Hidden Words, Bahá’u’lláh says ‘God has placed within us’, is the same reality as the soul. All these terms are different ways of referring to the one great reality within man, that divine spark of Reality which is the secret of his superiority over the rest of creation. That Divine Spark of Reality is in the nature of a refection of the Divine Attributes in man, just as the mirror reflects the light of the sun. (From a letter on behalf of Shoghi Effendi, 25 May 1936, quoted in Steven Phelps’ compilation “Divine Philosophy” page 317)

“Truth is like the Light which is always the same. The souls of Believers are as mirrors which reflect the Light.” (Pilgrim notes of Julia Grundy, Ten Days in the Light of Akká: Asadullah, page 6.)

Endowments of the Soul

Knowledge (ilm) and ‘perception (irfán) “If I describe Thee, O my God, as Him Who is the All-Perceiving (‘árif), I find myself compelled to admit that They Who are the highest Embodiments of perception (irfán) have been created by virtue of Thy behest. … And if I acclaim Thee as the Knower (‘álim) of all things, I must confess that they Who are the Quintessence of knowledge (‘ilm) are but the creation and instruments of Thy Purpose.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 3)

“The source of all learning (‘ulúm) is the knowledge (irfán) of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.” (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 156)

“The intellectual power of the world of nature is a power of investigation, and by its researches it discovers the realities of beings and the properties of existences; but the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom.” (Abdu'l-Bahá, Some Answered Questions, p. 218)

“Know that the power and the comprehension of the human spirit are of two kinds -- that is to say, they perceive and act in two different modes. One way is through instruments and organs… The other manifestation of the powers and actions of the spirit is without instruments and organs.” (Abdu'l-Bahá, Some Answered Questions, p. 226)

“Just as human intellects have revealed the secrets of matter and have brought forth from the realm of the invisible the mysteries of nature, may minds and spirits, likewise, come into the knowledge of the

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verities of God, and the realities of the Kingdom be made manifest in human hearts.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 38-39)

“He has given us material gifts and spiritual graces, outer sight to view the lights of the sun and inner vision by which we may perceive the glory of God. He has designed the outer ear to enjoy the melodies of sound and the inner hearing wherewith we may hear the voice of our Creator.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 90)

“Progress is of two kinds: material and spiritual. The former is attained through observation of the surrounding existence and constitutes the foundation of civilization. Spiritual progress is through the breaths of the Holy Spirit and is the awakening of the conscious soul of man to perceive the reality of Divinity.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 142)

“Man possesses two types of virtues: One is material, and the other ideal in character. For example, the body of man expresses certain material virtues, but the spirit of man manifests virtues that are ideal. The sense of sight in man is a physical virtue; but insight, the power of inner perception, is ideal in its nature. The sense of hearing is a physical endowment, whereas memory in man is ideal. Among other human forces the power of ideation, or faculty of intellection, is material, but the power of love is spiritual.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 325) [If ideal = spirit, then insight and memory are spiritual. But, ideation/the faculty of intellection is material

“The perceptions of man are of two kinds: tangible, or sensible, and reasonable… The tangible perceptions may be likened to this candle, the reasonable perceptions to the light.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 357)

“…this immortal human soul is endowed with two means of perception: One is effected through instrumentality; the other, independently.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 416)

“The soul has two main faculties. (a) As outer circumstances are communicated to the soul by the eyes, ears, and brain of a man, so does the soul communicate its desires and purposes through the brain to the hands and tongue of the physical body, thereby expressing itself. The spirit in the soul is the very essence of life. (b) The second faculty of the soul expresses itself in the world of vision, where the soul inhabited by the spirit has its being, and functions without the help of the material bodily senses.” (Abdu'l-Bahá, Paris Talks, p. 86)

“Regarding the "two wings" of the soul: These signify wings of ascent. One is the wing of knowledge, the other of faith, as this is the means of the ascent of the human soul to the lofty station of divine perfections.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 382)

“God hath preferred the insight to the sight, because the sight seeth the material things, while the insight apprehendeth the spiritual. The former witnesseth the earthly world, while the latter seeth the world of the Kingdom.” (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v3, p. 604-5)

“Know thou, verily, insight (or mental perception) seeth that which sight (or physical perception) seeth not and apprehendeth that which the body perceiveth not…” (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v3, p. 607)

“…the outward faculties and senses of man discover and perceive the appearance of things. But the light of Intuition (or Inner Perception) is a light which comprehends the realities and the core of things. Intuition (or Inner Perception) means the Divine Universal Reason, and it comprehends and grasps supernatural things and conditions which cannot be grasped by the outward senses.” (Pilgrim notes of Ali-Kuli Khan, p. 17; quoted in Steven Phelps’ compilation “Divine Philosophy” page 324)

“the Manifestation makes discoveries with the power of the Spirit. For instance: a philosopher with induction finds out a way. But the prophet discerns with sight. A blind man has to find his way with a stick from point to point; so a philosopher through arguments from premises goes to conclusions, and not by sight. But the Manifestations see with their inner eye (own eye); they do not go from premises to

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conclusions. The prophets see many things with their inner eye. They do not need to go by discoveries. The scientist with induction is like a blind man who cannot see two steps ahead of him. The prophet sees a long distance.” Pilgrim notes of Anna Kunz at Tiberias and Haifa, in Star of the West 13:6. p. 143; See Some Questions about Science and Religion)

Principal power of the soul; an emanation of the soul “Now concerning mental faculties, they are in truth of the inherent properties of the soul (rúh), even as the radiation of light is the essential property of the sun. … For the mind to manifest itself, the human body must be whole; and a sound mind (‘aql) cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own.” (Abdu'l-Bahá, Tablet to August Forel, p. 8)

“Now regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light.” (Abdu'l-Bahá, Tablet to August Forel, p. 24-25)

“…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…” (Abdu'l-Bahá, Some Answered Questions, p. 208)

“The first condition of perception in the world of nature is the perception of the rational soul. In this perception and in this power all men are sharers, whether they be neglectful or vigilant, believers or deniers.” (Abdu'l-Bahá, Some Answered Questions, p. 217)

“…but man, weak and diminutive in comparison, empowered by mind which is an effulgence of Divinity itself, can resist nature's control and apply natural laws to his own uses.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 351)

“The reality of man is his thought, not his material body.” (Abdu'l-Bahá, Paris Talks, p. 17)

“The intelligence of man, his reasoning powers, his knowledge, his scientific achievements, all these being manifestations of the spirit, partake of the inevitable law of spiritual progress and are, therefore, of necessity, immortal.” (Abdu'l-Bahá, Paris Talks, p. 90)

“The human spirit consists of the rational, or logical, reasoning faculty, which apprehends general ideas and things intelligible and perceptible.” (Abdu'l-Bahá, Tablets of Abdu'l-Bahá v1, p. 115)

“This is the power of the mind, for the soul is not, of itself, capable of unrolling the mysteries of phenomena; but the mind can accomplish this and therefore it is a power superior to the soul.” (Abdu'l-Bahá, Divine Philosophy, pages 121-2)

“Spirit is the highest and supreme development of the soul. Soul is the material or outer self—the Mind. Mind is the action of the Soul’s powers. The Body is the physical covering or medium in which Mind acts and functions. At death everything but Spirit is destroyed and becomes extinct.” (Star of the West 14:1, quoted in Ten Days in the Light of Akká: From the Words of Abdu'l-Bahá by Julia M. Grundy)

“…the rational faculty is a manifestation of the power of the soul. The soul is the mirror of reflection. (From a letter written on behalf of the Guardian to an individual believer, September 26 quoted in Compilations, Lights of Guidance, p. 509)

The power of surrounding/encompassing

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“The spirit of man is a circumambient power that encompasseth the realities of all things. …the human spirit is an all-encompassing power that exerteth its dominion over the inner essences of all created things, uncovering the well kept mysteries of the phenomenal world.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 169)

“Verily, that which surrounds is greater than the surrounded, and the surrounded cannot contain that by which it is surrounded, nor comprehend its reality. … It is evident that the human understanding is a quality of the existence of man, and that man is a sign of God: how can the quality of the sign surround the creator of the sign? -- that is to say, how can the understanding, which is a quality of the existence of man, comprehend God? (Abdu'l-Bahá, Some Answered Questions, p. 146-7)

“It is clear that if we wish to imagine the Reality of Divinity, this imagination is the surrounded, and we are the surrounding one; and it is sure that the one who surrounds is greater than the surrounded.” (Abdu'l-Bahá, Some Answered Questions, p. 149)

“…the spirit surrounds the body and is aware of its sensations and powers.” (Abdu'l-Bahá, Some Answered Questions, p. 157)

“This is a power which encompasses all things, comprehends their realities, discovers all the hidden mysteries of beings, and through this knowledge controls them.” (Abdu'l-Bahá, Some Answered Questions, p. 186)

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. (Abdu'l-Bahá, Some Answered Questions, p. 208)

“This human rational soul is God's creation; it encompasses and excels other creatures; as it is more noble and distinguished, it encompasses things.” (Abdu'l-Bahá, Some Answered Questions, p. 217)

“…the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom.” (Abdu'l-Bahá, Some Answered Questions, p. 218)

“…how can the phenomenal reality embrace the Preexistent Reality? For comprehension is the result of encompassing -- embracing must be, so that comprehension may be -- and the Essence of Unity surrounds all and is not surrounded.” (Abdu'l-Bahá, Some Answered Questions, p. 220) (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 322)

“…the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. … Therefore, it is evident that the reality of man embraces things.” (Abdu'l-Bahá, Some Answered Questions, p. 252)

“These ideal virtues or powers in man surpass or surround nature, comprehend natural laws and phenomena, penetrate the mysteries of the unknown and invisible and bring them forth into the realm of the known and visible.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 81)

“The spirit of man alone penetrates the realities of God and partakes of the divine bounties.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 259)

“…the spirit of man can penetrate and discover the realities of all things, can solve the secrets and mysteries of all created objects.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 264)

“That which comes within human grasp is finite, and in relation to it we are infinite because we can grasp it.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 421)

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“When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation…” (Abdu'l-Bahá, Paris Talks, p. 96)

“For knowledge of a thing requires one to encompass that thing and until a person encompasses a thing, he cannot understand its reality.” (‘Abdu’l-Bahá, Makátíb 2:29) ('Abdu'l-Bahá's Commentary on "I Was a Hidden Treasure..." Translation by Moojan Momen. Baha'i Studies Bulletin Vol 3. No. 4 December 1985 p. 24)

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for one thing to understand another depends on two things: First is encompassment. This means that until one thing encompasses another, it cannot understand its inner nature. … Secondly is similarity and likeness. Until one thing can be likened to something else its reality can never be imagined.” (‘Abdu’l-Bahá, Makátíb 2:45-6) ('Abdu'l-Bahá's Commentary on "I Was a Hidden Treasure..." Translation by Moojan Momen. Baha'i Studies Bulletin Vol 3. No. 4 December 1985 p. 31)

“If it directs itself to the Center of Guidance, it acquires the power to comprehend all things and encompasses the realities of things as they are.” (‘Abdu’l-Bahá, Makátíb 2:45-6) (Quoted in Steven Phelps’ compilation “Divine Philosophy” page 330)

“All teaching and knowledge are enclosed in the soul of man, because his soul encompasses everything. To study means to try to bring them to light. For instance: The flowers, fruits, and leaves are contained in the seed; and with the heat, light, and soil, the fruits are manifested. The figure is contained in the mirror, but the mirror of itself has not the power to reflect it. Polishing is necessary in order to give out a perfect reflection. … So study is polishing.”(Abdul-Bahá, Table Talks of Abdu'l-Bahá, in February, 1904, translated by Mirza Youness Khan from notes taken by Mr. and Mrs. Geo. T. Winterburn)

“This [the mind] is the encompasser. This is the discoverer. This is the maker of rules. This is the cause of order in the world. The world of existence moves because of this. These are its qualities.” (Talks given to some American pilgrims, 1 January 1920; notes taken by Mr. Fugita) (Quoted in Steven Phelps’ compilation “Divine Philosophy” page 331.)

“Humanity consists of the spiritual reality, and that reality is penetrative in all things, …. Whatever thou beholdest of the works of man is but a faint ray of that reality. It encircles all things and comprehends all things. … As the spirit of man environs all things, therefore he has discovered them and brought them from the unknown world into the arena of manifestation.” Tablet to Mrs. Ella Goodall Cooper, in Daily Lessons Received at Akka, page 80, Star of the West 2:6)

“This spirit is an evident light. This spirit (of man) is the power of discovery which surrounds and comprehends everything.” (Rosenburg notes, 1904) (Quoted in Steven Phelps’ compilation “Divine Philosophy” page 331.)

The power of the human spirit, soul and mind are beyond the world of nature “The animal is the captive of nature and cannot transgress the rules and laws thereof. In man, however, there is a discovering power that transcendeth the world of nature and controlleth and interfereth with the laws thereof. … Man, … though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature.” (Abdu'l-Bahá, Tablet to August Forel, p. 10)

“Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehendeth all the stages beneath him.” (Abdu'l-Bahá, Tablet to August Forel, p. 15)

“…while man possesses powers in common with the animal, he is distinguished from the animal by intellectual attainment, spiritual perception, the acquisition of virtues, capacity to receive the bestowals of Divinity, lordly bounty and emanations of heavenly mercy.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 332)

“The animal creation is captive to matter, God has given freedom to man. The animal cannot escape the law of nature, whereas man may control it, for he, containing nature, can rise above it. The power of the Holy Spirit, enlightening man's intelligence, has enabled him to discover means of bending many natural laws to his will.” (Abdu'l-Bahá, Paris Talks, p. 37)

“All creation is made subject to the laws of nature, but man has been able to conquer these laws.” (Abdu'l-Bahá, Paris Talks, p. 122)

“Man has a sacred power beyond the confines of the senses. The power of the rational mind is the power of the soul over the senses.” (Abdu'l-Bahá, Divine Philosophy, p. 95)

“When 'Abdu'l-Bahá says man breaks the laws of nature, He means we shape nature to meet our own needs, as no animal does. Animals adapt themselves to better fit in with and benefit from their

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environment. But men both surmount and change environment.” (Shoghi Effendi, Arohanui - Letters to New Zealand, p. 85)

Divinely endowed capacity to apprehend mysteries of phenomenal world “…upon man, is the gift of understanding. … This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 194)

“…the human spirit is an all-encompassing power that exerteth its dominion over the inner essences of all created things, uncovering the well kept mysteries of the phenomenal world.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 170)

“…that power of the human mind … graspeth universal ideas and layeth bare the secrets of creation… Of this power of discovery which belongeth to the human mind, this power which can grasp abstract and universal ideas, the animal remaineth totally ignorant, and indeed denieth its existence.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 193)

“…man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed…. Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown.” (Abdu'l-Bahá, Tablet to August Forel, p. 11)

“From the realm of the invisible and hidden, through spiritual power, it brought them to the plane of the visible. … From known realities -- that is to say, from the things which are known and visible -- he discovers unknown things.” (Abdu'l-Bahá, Some Answered Questions, p. 144)

“This is a power which encompasses all things, comprehends their realities, discovers all the hidden mysteries of beings, and through this knowledge controls them.” (Abdu'l-Bahá, Some Answered Questions, p. 186)

“The power of the rational soul can discover the realities of things, comprehend the peculiarities of beings, and penetrate the mysteries of existence.” (Abdu'l-Bahá, Some Answered Questions, p. 217)

“The intellectual power of the world of nature is a power of investigation, and by its researches it discovers the realities of beings and the properties of existences…” (Abdu'l-Bahá, Some Answered Questions, p. 218)

“Know that the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. At one time these sciences, knowledge, wonders and arts were hidden and concealed secrets; then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible.” (Abdu'l-Bahá, Some Answered Questions, p. 252)

“This scientific power investigates and apprehends created objects and the laws surrounding them. It is the discoverer of the hidden and mysterious secrets of the material universe and is peculiar to man alone.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 29)

“God has conferred upon and added to man a distinctive power -- the faculty of intellectual investigation into the secrets of creation, the acquisition of higher knowledge -- the greatest virtue of which is scientific enlightenment.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 31)

“Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which man finds a pathway to God. … Science is the first emanation from God toward man. All created beings embody the potentiality of material perfection, but the power of intellectual investigation and scientific acquisition is a higher virtue specialized to man alone.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 49)

“He [man] discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature's jealous laws

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should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 178)

“Man is possessed of the emanations of consciousness; he has perception, ideality and is capable of discovering the mysteries of the universe.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 240)

“He has endowed him with a mighty power which is capable of discovering the mysteries of phenomena. … He acquires divine wisdom; he searches out the mysteries of creation; he witnesses the radiance of omnipotence; he attains the second birth.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 262-3)

“All human discoveries were once secrets and mysteries sealed and stored up in the bosom of the material universe until the mind of man, which is the greatest of divine effulgences, penetrated them and made them subservient to his will and purpose.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 352)

“…in man there is present this supernatural force or faculty which discovers the realities of things and which possesses the power of idealization or intellection. It is capable of discovering scientific laws, and science we know is not a tangible reality. Science exists in the mind of man as an ideal reality. The mind itself, reason itself, is an ideal reality and not tangible.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 360)

“…in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible. All the inventions are its products. For all of these have been the mysteries of nature. … All the sciences which we now utilize are the products of that wondrous reality.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 417)

“The inner ethereal reality [of man] grasps the mysteries of existence, discovers scientific truths and indicates their technical application….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.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 464-5)

“Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves.” (Abdu'l-Bahá, Paris Talks, p. 175)

“There is, however, a faculty in man which unfolds to his vision the secrets of existence. It gives him a power whereby he may investigate the reality of every object. It leads man on and on to the luminous station of divine sublimity and frees him from all the fetters of self, causing him to ascend to the pure heaven of sanctity. This is the power of the mind…” (Abdu'l-Bahá, Divine Philosophy, p. 121)

“…Humanity consists of the spiritual reality, and that reality is penetrative in all things, and it is that reality which discovers the invisible mysteries, and through that reality all sciences, arts, and inventions become known and manifest. Whatever thou beholdest of the works of man is but a faint ray of that reality. It encircles all things and comprehends all things. … the human spirit is the discover of things, the seer of things, and the comprehender of things.” (Tablet to Mrs. Ella Goodall Cooper, in Daily Lessons Received at Akka, page 80, Star of the West 2:6)

Knowledge and Learning are imbued with a high station. “First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding (Khirad). His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God -- exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function. The senses of hearing, of the heart, and the like, are similarly to be reckoned among the gifts

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with which the human body is endowed. Immeasurably exalted is the Almighty Who hath created these powers, and revealed them in the body of man.” (Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 194)

“Such arts and sciences, however, as are productive of good results, and bring forth their fruit, and are conducive to the well-being and tranquility of men have been, and will remain, acceptable before God.” (Bahá'u'lláh, Epistle to the Son of the Wolf, p. 19)

“‘Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words. Great indeed is the claim of scientists and craftsmen on the peoples of the world. Unto this beareth witness the Mother Book in this conspicuous station.’ In truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him.” (Bahá’u’lláh, Epistle to the Son of the Wolf, p. 2627)

“In the estimation of the people of Bahá man's glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank .” (Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 67)

“Righteous men of learning who dedicate themselves to the guidance of others and are freed and well guarded from the promptings of a base and covetous nature are, in the sight of Him Who is the Desire of the world, stars of the heaven of true knowledge. It is essential to treat them with deference.” (Baha'u'llah, Tablets of Baha'u'llah, p. 96-97)

“The man of consummate learning and the sage endowed with penetrating wisdom are the two eyes to the body of mankind. God willing, the earth shall never be deprived of these two greatest gifts.” (Baha'u'llah, Tablets of Baha'u'llah, p. 170)

“Although to acquire the sciences and arts is the greatest glory of mankind, this is so only on condition that man's river flow into the mighty sea, and draw from God's ancient source His inspiration.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 110)

“There are certain pillars which have been established as the unshakeable supports of the Faith of God. The mightiest of these is learning and the use of the mind, the expansion of consciousness, and insight into the realities of the universe and the hidden mysteries of Almighty God. To promote knowledge is thus an inescapable duty imposed on every one of the friends of God.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 126)

“In this new and wondrous Age, the unshakable foundation is the teaching of sciences and arts.” ("Selections from the Writings of 'Abdu'l-Bahá" [rev. ed.] (Haifa: Bahá'í World Centre, 1982), Sec. 109, pp. 134-35.) (Quoted in The Compilation of Compilations vol. I, p. 5)

“…in accordance with the divine teachings the acquisition of sciences and the perfection of arts are considered acts of worship. If a man engageth with all his power in the acquisition of a science or in the perfection of an art, it is as if he has been worshipping God in churches and temples.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 144)

“…knowledge is the most glorious gift of man and the most noble of human perfections. … For knowledge is light, life, felicity, perfection, beauty and the means of approaching the Threshold of Unity. It is the honor and glory of the world of humanity, and the greatest bounty of God. Knowledge is identical with guidance, and ignorance is real error. Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth!” (Abdu'l-Bahá, Some Answered Questions, p. 137)

“This is the greatest power of perception in the world of nature, which in its highest flight and soaring comprehends the realities, the properties and the effects of the contingent beings.” (Abdu'l-Bahá, Some Answered Questions, p. 217)

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“In this day there is nothing more important than the instruction and study of clear proofs and convincing, heavenly arguments, for therein lie the source of life and the path of salvation....” (Abdu'l-Bahá, From a Tablet - translated from the Persian)(Quoted in The Compilation of Compilations #389, vol. I, p. 195 and Compilation on Deepening #31))

“This supreme emblem of God stands first in the order of creation and first in rank, taking precedence over all created things. Witness to it is the Holy Tradition, ‘Before all else, God created the mind (‘aql).’ From the dawn of creation, it was made to be revealed in the temple of man.” (Abdu'l-Bahá, The Secret of Divine Civilization, p. 1)

“The most noble and praiseworthy accomplishment of man, therefore, is scientific knowledge and attainment.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 29)

“The virtues of humanity are many, but science is the most noble of them all. … Science is the first emanation from God toward man. … All blessings are divine in origin, but none can be compared with this power of intellectual investigation and research, which is an eternal gift producing fruits of unending delight. … A scientific man is a true index and representative of humanity, for through processes of inductive reasoning and research he is informed of all that appertains to humanity, its status, conditions and happenings.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 49)

“What a heavenly potentiality God has deposited within us! What a power God has given our spirits! He has endowed us with a power to penetrate the realities of things… (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 187)

“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.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 262)

“The greatest attainment in the world of humanity has ever been scientific in nature. It is the discovery of the realities of things. … The highest praise is due to men who devote their energies to science, and the noblest center is a center wherein the sciences and arts are taught and studied. … Verily, mind is the supreme gift of God. Verily, intellect is the effulgence of God. This is manifest and self-evident.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 348-351)

“God's greatest gift to man is that of intellect, or understanding. … Intellect is, in truth, the most precious gift bestowed upon man by the Divine Bounty. Man alone, among created beings, has this wonderful power.” (Abdu'l-Bahá, Paris Talks, p. 41)

“…the first bestowal of the Almighty is the Word. The receiver and acceptor of It is the understanding.” (A tablet by Bahá’u’lláh to the Persian Zoroastrian Bahá’ís Translated by Mirza Ahmad Sohrab, Chicago, Ill., Sept. 8, 1909 Quoted in Baha'i Scriptures, p. 130 and Star of the West, Vol. 1:1 March 21 1910)

“The greatest gift and the highest blessing, in the primary station, is wisdom. It is the protector of existence, and its support and helper. … It is the knower and the first teacher in the school of existence, and it is the guide, the possessor of a lofty rank. Under the direction of its influence, the element earth was endowed with pure soul and made to surpass the firmament.” (Compilations, Baha'i Scriptures, p. 148-9)

“‘The light is of four kinds: First, the light of the sun. It reveals objects to our perception, but cannot itself realize them. Second, the light of the eye. It can realize objects, but cannot understand them. Third, the light of wisdom. This both realizes and understands objects. Fourth, the Light of Guidance. This is the Supreme Light, the conscious Reality which comprehends mysteries.’" Abdu'l-Bahá, Pilgrims Notes of Louis G. Gregory

“This light of the intellect is the highest light that exists, for it is born of the Light Divine.” (Abdu'l-Bahá, Paris Talks, p. 69)

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Knowledge and Learning are a station we are exhorted to attain. “Knowledge is one of the wondrous gifts of God. It is incumbent upon everyone to acquire it.” (Bahá’u’lláh, Tablets of Baha'u'llah, p. 39)

“Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words.” (Baha'u'llah, Tablets of Baha'u'llah, p. 51-52)

“The sciences of today are bridges to reality; if then they lead not to reality, naught remains but fruitless illusion. … It is incumbent upon thee to acquire the various branches of knowledge, and to turn thy face toward the beauty of the Manifest Beauty, that thou mayest be a sign of saving guidance amongst the peoples of the world, and a focal centre of understanding in this sphere from which the wise and their wisdom are shut out, except for those who set foot in the Kingdom of lights and become informed of the veiled and hidden mystery, the well-guarded secret.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 110)

“To promote knowledge is thus an inescapable duty imposed on every one of the friends of God.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 126)

“Be ye in that land vanguards of the perfections of humankind; carry forward the various branches of knowledge, be active and progressive in the field of inventions and the arts.” (Abdu'l-Bahá, Selections from the Writings of Abdu'l-Bahá, p. 129)

“Every child must be instructed in sciences as much as is necessary.” (Abdu'l-Bahá, Baha'i World Faith - Abdu'l-Bahá Section, p. 290)

“Make every effort to acquire the advanced knowledge of the day, and strain every nerve to carry forward the divine civilization....” ('Abdu'l-Bahá, From a Tablet, translated from the Persian; quoted in Compilations, Scholarship, #3, p. 1)

“I most urgently request the friends of God to make every effort, as much as lieth within their competence, along these lines. The harder they strive to widen the scope of their knowledge, the better and more gratifying will be the result. Let the loved ones of God, whether young or old, whether male or female, each according to his capabilities, bestir themselves and spare no efforts to acquire the various current branches of knowledge, both spiritual and secular, and of the arts.” (Abdu'l-Bahá, From a Tablet - translated from the Arabic, quoted in a Compilation on Bahá’í Education, #27, page 7, Compilations, Scholarship, #4, p. 1; and in The Compilation of Compilations vol. I, #578 pages 251-2 )

“All mankind must be given a knowledge of science and philosophy -- that is, as much as may be deemed necessary.” (Abdu'l-Bahá, The Promulgation of Universal Peace, p. 108)

“Study the sciences, acquire more and more knowledge. Assuredly one may learn to the end of one's life!” (Abdu'l-Bahá, Paris Talks, p. 43)

“…have a mind that never ceases acquiring riches that nothing can destroy.” (Abdu'l-Bahá, Divine Philosophy, p. 112)

“Seek always to prove mysteries in the light of the rational mind.” (Abdu'l-Bahá, Divine Philosophy, p. 108)

“My hope for you is that as you travel through the universe of existence you will ever become acquainted with new and wonderful significances; that your knowledge will ever be increased - knowledge without limitation; then you will understand the realities existing in all kingdoms.” (Abdu'l-Bahá, Divine Philosophy, p. 118)

“O Lord, help Thou Thy loved ones to acquire knowledge and the sciences and arts, and to unravel the secrets that are treasured up in the inmost reality of all created beings.

“Make them to hear the hidden truths that are written and embedded in the heart of all that is. … The attainment of the most great guidance is dependent upon knowledge and wisdom, and on being informed

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as to the mysteries of the Holy Words. Wherefore must the loved ones of God… each one according to his capabilities, strive to acquire the various branches of knowledge, and to increase his understanding of the mysteries of the Holy Books, and his skill in marshalling the divine proofs and evidences.” (Abdu'l-Bahá, From a Tablet - translated from the Arabic, quoted in a Compilation on Bahá’í Education, #27, page 7 and in The Compilation of Compilations vol. I, #578 pages 251-2 )

“It is clear that learning is the greatest bestowal of God; that knowledge and the acquirement thereof is a blessing from Heaven. Thus is it incumbent upon the friends of God to exert such an effort and strive with such eagerness to promote divine knowledge, culture and the sciences…” ('Abdu'l-Bahá, from a Tablet-translated from the Persian) quoted in A Compilation on Bahá’í Education #72, page29, and The Compilation of Compilations vol. I, #623, page 278; and #790, page374)

“In His Tablets He has encouraged and rather urged (the people) to study philosophy. Therefore, in the religion of BAHA 'ULLAH philosophy is highly esteemed.” Abdu'l-Bahá in a tablet to Alwyn J. Baker titled “It is the time His Holiness Christ calls the ‘Days of Marriage’”', `quoted in Star of the West, XIII, p. 194.

Fruit of the mind’s powers … And should the servant ascend to even loftier heights, quit this mortal world of dust, and seek to ascend unto the celestial abode, he will then pass from this city into the City of Absolute Nothingness, that is, of dying to self and living in God. In this station, this most exalted habitation, this journey of utter self-effacement, the wayfarer forgetteth his soul, spirit, body, and very being, immerseth himself in the sea of nothingness, and liveth on earth as one unworthy of mention. Nor will one find any sign of his existence, for he hath vanished from the realm of the visible and attained unto the heights of self-abnegation. 102 Were We to recount the mysteries of this city, the dominions of the hearts of men would be laid to waste in the intensity of their longing for this mighty station. For this is the station wherein the effulgent glories of the Beloved are revealed to the sincere lover and the resplendent lights of the Friend are cast upon the severed heart that is devoted to Him. 103 How can a true lover continue to exist when once the effulgent glories of the Beloved are revealed? How can the shadow endure when once the sun hath shone forth? How can 71 a devoted heart have any being before the existence of the Object of its devotion? Nay, by the One in Whose hand is my soul! In this station, the seeker's complete surrender and utter effacement before his Creator will be such that, were he to search the East and the West, and traverse land, sea, mountain and plain, he would find no trace of his own self or of any other soul. (Baha'u'llah, Gems of Divine Mysteries, p. 69) … “Although the mind encompasses all things, and the outward beings are comprehended by it, nevertheless these beings with regard to their essence are unknown; they are only known with regard to their qualities.” (Abdu'l-Bahá, Some Answered Questions, p. 220)

… What is the Spirit of Faith “…veiled spirits?[1] [1 "Veiled spirits" here signify rational souls, souls not possessing the spirit of faith. Cf. "Soul, Spirit and Mind," p. 208.] (Abdu'l-Bahá, Some Answered Questions, p. 239)

…

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