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Yesterday we were occupied in discussing the immortality of the spirit. 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: thus with this eye it sees; with this ear it hears; with this tongue it talks. Such is the action of the spirit, and the perception of the reality of man, by means of organs--that is to say, that the spirit is the seer, through the eyes; the spirit is the hearer, through the ear; the spirit is the speaker, through the tongue.
The other manifestation of the powers and actions of the spirit is without instruments and organs. For example, in the state of sleep without eyes it sees; without an ear it hears; without a tongue it speaks; without feet it runs. Briefly, these actions are beyond the means of instruments and organs. How often it happens that it sees a dream in the world of sleep, and its signification becomes apparent two years afterward in corresponding events. In the same way, how many times it happens that a question which one cannot solve in the world of wakefulness is solved in the world of dreams. In wakefulness the eye sees only for a short distance, but in dreams he who is in the East sees the West. Awake he sees the present; in sleep he sees the future. In wakefulness, by means of rapid transit, at the most he can travel only twenty farsakhs [One farsakh is equivalent to about four miles.] an hour; in sleep, in the twinkling of an eye, he traverses the East and West. For the spirit travels in two different ways: without means, which is spiritual traveling; and with means, which is material traveling: as birds which fly, and those which are carried.
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. Nay, its penetration is increased, its flight is higher, and its intelligence is greater. To consider that after the death of the body the spirit perishes is like imagining that a bird in a cage will be destroyed if the cage is broken, though the bird has nothing to fear from the destruction of the cage. Our body is like the cage, and the spirit is like the bird. We see that without the cage this bird flies in the world of sleep; therefore, if the cage becomes broken, the bird will continue and exist. Its feelings will be even more powerful, its perceptions greater, and its happiness increased. In truth, from hell it reaches a paradise of delights because for the thankful birds there is no paradise greater than freedom from the cage. That is why with utmost joy and happiness the martyrs hasten to the plain of sacrifice.
In wakefulness the eye of man sees at the utmost as far as one hour of distance [It is a Persian custom to reckon distance by time.] because through the instrumentality of the body the power of the spirit is thus determined; but with the inner sight and the mental eye it sees America, and it can perceive that which is there, and discover the conditions of things and organize affairs. If, then, the spirit were the same as the body, it would be necessary that the power of the inner sight should also be in the same proportion. Therefore, 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. Now, if the instrument is abandoned, the possessor of the instrument continues to act. For example, if the pen is abandoned or broken, the writer remains living and present; if a house is ruined, the owner is alive and existing. This is one of the logical evidences for the immortality of the soul.
There is another: this body becomes weak or heavy or sick, or it finds health; it becomes tired or rested; sometimes the hand or leg is amputated, or its physical power is crippled; it becomes blind or deaf or dumb; its limbs may become paralyzed; briefly, the body may have all the imperfections. Nevertheless, the spirit in its original state, in its own spiritual perception, will be eternal and perpetual; it neither finds any imperfection, nor will it become crippled. But when the body is wholly subjected to disease and misfortune, it is deprived of the bounty of the spirit, like a mirror which, when it becomes broken or dirty or dusty, cannot reflect the rays of the sun nor any longer show its bounties.
We have already explained that the spirit of man is not in the body because it is freed and sanctified from entrance and exit, which are bodily conditions. The connection of the spirit with the body is like that of the sun with the mirror. Briefly, the human spirit is in one condition. It neither becomes ill from the diseases of the body nor cured by its health; it does not become sick, nor weak, nor miserable, nor poor, nor light, nor small--that is to say, it will not be injured because of the infirmities of the body, and no effect will be visible even if the body becomes weak, or if the hands and feet and tongue be cut off, or if it loses the power of hearing or sight. Therefore, it is evident and certain that the spirit is different from the body, and that its duration is independent of that of the body; on the contrary, the spirit with the utmost greatness rules in the world of the body; and its power and influence, like the bounty of the sun in the mirror, are apparent and visible. But when the mirror becomes dusty or breaks, it will cease to reflect the rays of the sun.
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