Chapter 5
5
Man: The Fruit of Physical Evolution
In the Bahá'í texts, we find very interesting statements on human
nature: men `... are intelligent beings created in the realm of evolutionary
growth',
[1] suggesting that man is a part of
that majestic evolutionary process, which is the growth of the universe and
that intelligence is his distinguishing feature. Elsewhere it is said: `God
created all earthly things under a law of progression in material degree, but
He has created man and endowed him with powers of advancement toward spiritual
and transcendental kingdoms',
[2] suggesting that
man is subject to material evolution and that in him a new stage of the
evolutionary process begins: that is, spiritual evolution. It is also said:
`Existence is like a tree, and man is the fruit',
[3] suggesting that man is the highest point in the world of
creation and the supreme purpose of it. It is said moreover: `Man is the
noblest of the creatures',
[4] suggesting that
the noblest qualities of the world of being can be expressed in and through
him. Man is `the collective centre of spiritual as well as material forces',
[5] suggesting that he is endowed with the
perfections of both the material and the spiritual world.
[6] `... [M]an is endowed with the potentialities of divinity
in his nature',
6 suggesting that he is possessed of potential
spiritual qualities belonging to the divine world. Man is the `temple of God,
the image and likeness of the Lord',
[7]
suggesting that his spiritual and divine qualities are the image of God in him
and that he is therefore the true `temple of God'. And `... man is a creation
intended for the reflection of divine virtues',
[8] suggesting that the purpose of his creation is that his
potential divine qualities may be expressed in act.
These concepts -- the intelligence of man, his progress in the spiritual plane,
the divine potentialities of his nature, the image of God in him, the spiritual
purpose of his life -- are undoubtedly a cause of great perplexity and an
object of vehement argument in modern society. In this regard, the
Bahá'í texts offer many explanations, which will certainly prove
enlightening.
When we study the evolutionary process from the elemental atom to man, we will
see that man is the most perfect creature originating from that process of
material evolution: man is the apex of the world of creation.
`Abdu'l-Bahá says: `Man is the microcosm; and the infinite universe, the
macrocosm. The mysteries of the greater world, or macrocosm, are expressed or
revealed in the lesser world, the microcosm. The tree, so to speak, is the
greater world and the seed, in its relation to the tree, is the lesser world.
But the whole of the great tree is potentially latent and hidden in the little
seed.'
[9] Man is therefore possessed of the
`virtues'
[10] of all the kingdoms of existence;
he `... is the highest species because he is the possessor of the perfections
of all the classes -- that is, he has a body which grows and which feels'.
[11]
When we study the phenomena of the world of creation, we will see how `... all
phenomena of being attain to a summit and degree of consummation, after which a
new order and condition is established'.
[12]
This concept applies also to the world of creation as a whole: man is the apex
of the evolutionary process of the world of creation, its `fruit', its `degree
of consummation'. But since the evolutionary process must necessarily go
forward, in man `a new order and condition' must appear, and such is that
condition which Bahá'ís call spiritual, others metaphysical.
[13]
`Abdu'l-Bahá mentions -- using a Plotinian expression -- the `circle of
existence'.
[14] From the elemental atom of the
`original matter' to man, the first half of the circle (`bringing forth'
[15]) is completed, characterized by the
different stages of the mineral, vegetable and animal kingdoms. In man, the
second half of the `circle of existence', begins: the essence of man -- which
may also be called the soul or spirit of man -- is, so to speak, the new
elemental atom. In fact, the soul will in its turn undergo a further
evolutionary process: its growth towards and in, the metaphysical world of the
Kingdom (`progress'
15). Such a process cannot have an end, therefore
the soul -- whose growth has no end -- is immortal.
Therefore, on the one hand, man is a part of the material or physical plane of
existence, and thus summarizes in himself `the mysteries of the greater
world';
[16] on the other, he is by virtue of
his soul a part of the spiritual or metaphysical plane of existence.
`Abdu'l-Bahá explains that `... in the microcosm, or the little man,
there are deposited three realities... an outward or physical reality... a
second or higher reality which is the intellectual reality... a third
reality... that is the spiritual reality'.
[17]
So in man there is a threefold reality: a first reality, an expression of the
world of creation, related to the senses, common both to men and animals,
subjected to nature; a second reality, an expression of the world of the
Kingdom, which is conscious and spiritual; and lastly an intermediate reality,
typical of man, halfway between the other two. This threefold human reality or
nature may be viewed also as a threefold (animal, human and spiritual)
potentiality bestowed upon man.
* * *
Before describing these potentialities of human nature, it may be
useful to mention the process through which they express themselves, a process
that `Abdu'l-Bahá calls `demand and supply'.
[18] Demand is the need for something which is necessary in
view of a goal to be achieved, and a potentiality to be expressed. That demand
is perceived as an unpleasant feeling of want and -- inasmuch as it is
unpleasant -- represents a stimulus urging man to search out what will satisfy
his want, so that he may escape from his uneasiness. This is how man can profit
from all those things God puts at his disposal and of which he is in need. On
the physical plane of existence, his hunger is satisfied by food yielded from
the earth. On the spiritual plane, his need for loftiness is satisfied through
the divine bounties of the spirit. In other words, in man there are needs, or
else the `demand'; in the world of being there are the gifts of God fit to
satisfy his needs, or else the `supply'. The unpleasant feeling of want is what
urges man to struggle so that he may reap those bounties God has put at his
disposal. If a man's wants are to be satisfied, he must be able to recognize
them, and to reap the appropriate gifts copiously poured out by God for his
sake throughout the universe. Whether the need is material, intellectual or
spiritual, the process is the same.
Bahá'u'lláh poetically explains the same concept thus: `
Out of
the wastes of nothingness, with the clay of My command I made thee to appear,
and have ordained for thy training every atom in existence and the essence of
all created things. Thus, ere thou didst issue from thy mother's womb, I
destined for thee two fountains of gleaming milk, eyes to watch over thee, and
hearts to love thee. Out of My loving-kindness, `neath the shade of My mercy I
nurtured thee, and guarded thee by the essence of My grace and favour. And My
purpose in all this was that thou mightest attain My everlasting dominion and
become worthy of My invisible bestowals...'.
[19]
His animal nature
The animal nature of man -- `
that base and appetitive
nature'
20 writes Bahá'u'lláh, `physical or animal
degree of man',
[21] says `Abdu'l-Bahá
-- is on the one hand his body, on the other the abstract reality of his so
called `natal self' with its `natural emotions'.
[22] It is that which Bahá'u'lláh describes as
`
life of the flesh...common both to men and animals',
[23] and which `Abdu'l-Bahá identifies
with the `
evil promptings of the human heart'.
[24]
That the body of man is similar to that of the animal, is a manifest and
well-known fact. Among the animals, apes are so similar to man, that many
consider him to be their close kin. `Abdu'l-Bahá writes: `
The
physical body of man is like that of the animal',
[25] and elsewhere He explains: man `... cannot continue his
existence without sleep, an exigency of nature; he must partake of food and
drink, which nature demands and requires.'
[26]
In another context, He remarks that `... some animals with regard to the sense
are more powerful than man',
[27] as though He
intended to emphasize the fact that human greatness is not due to a physical
supremacy.
The `natal self' too, with its `natural emotions', is common both to man and
animals. In fact, there are in man, as in animals, instinctive behaviours,
whose origin can be traced back to the world of nature. They can be viewed as
`programmes of action indicated by the genetical asset or... a precise sequence
of chemical instructions contained in the genoma'
[28] which, through biochemical and neuro-hormonal processes,
originate physiological activities and particular behaviours required, in a
world dominated by the law of the struggle for existence, for certain physical
goals to be achieved -- preservation, reproduction and regulation. Such are
those `natural emotions' Bahá'u'lláh describes as `
vain and
inordinate affections', `
covetous desires',
[29] and that are thus listed: `
self... desires...
passions', `jealousy, greed, the struggle for survival, deception, hypocrisy,
tyranny, oppression, disputes, strife, bloodshed, looting and pillaging,'
[30] and also `attachment to the world, avarice,
envy, love of luxury and comfort, haughtiness and self-desire,' as well as
`antagonism, hatred and selfish struggle for existence... jealousy, revenge,
ferocity, cunning, hypocrisy, greed, injustice and tyranny.'
[31]
`Abdu'l-Bahá considers `natural emotions' as `imperfections', refers to
them as `the imperfect attributes of the natal self', and likens them to a
`rust which deprives the heart of the bounties of God' and elsewhere to a `dust
upon the mirror'.
[32]
Whenever natural emotions are not appropriately guided, they lead man to be
materialistic, selfish, an opposer of his fellow-men, a coward, a tyrant, in
other words, a prisoner of the world of nature and therefore very similar to an
animal, obscuring (even as a `rust' or a veil of `dust') the splendour of his
spiritual reality. They lead him to comply with the demands of his own animal
nature and to satisfy its needs, even though such an attitude may be
detrimental to his superior, human and divine reality.
`Abdu'l-Bahá points out that in traditional Holy Writings `this lower
nature in man is symbolized as Satan', and explains that Satan is but `the evil
ego within us, not an evil personality outside':
[33] elsewhere He says: `Satan, or whatever is interpreted as
evil, refers to the lower nature in man. This baser nature is symbolized in
various ways.'
[34]
In the Bahá'í view, therefore the animal nature of man is his
body with its natal self. Such a nature expresses itself in genetically
programmed behaviours intended, in man as in the animal, to satisfy physical
needs, so that he may provide for his own preservation, reproduction and
regulation as an individual and as a species in a world ruled by natural laws.
Therefore, the animal nature in itself is not `evil'. Undoubtedly it is not
evil in the animal. But inasmuch as man has also the capacity to express a
superior nature -- which his animal nature is inclined to ignore and to stifle
-- such a nature, relatively speaking, may be `evil'.
[35]
His human nature
Unique among all the creatures of the world, man has the capacity to throw off
the yoke of nature. In the words of `Abdu'l-Bahá: `All created things
are captives of nature and subject to its laws. They cannot transgress the
control of these laws in one detail or particular. The infinite starry worlds
and heavenly bodies are nature's obedient subjects. The earth and its myriad
organisms, all minerals, plants and animals are thralls of its dominion. But
man through the exercise of his scientific, intellectual power can rise out of
his condition, can modify, change and control nature according to his own
wishes and uses.'
[36]
Man and the animal are, therefore, different, because in man there is a `power
different from any of those of the animals',
[37] a power which is `supernatural', `... a spirit with which
God hath endowed him at creation', a power the Bahá'í texts refer
to as human spirit, soul or -- according to the terminology of those who are
called by `Abdu'l-Bahá Eastern philosophers -- rational soul. This power
expresses itself as intellect, reason, intelligence and -- through the agency
of the brain -- as mind. This divine gift -- which distinguishes man from the
animals -- is viewed as `the most precious gift bestowed upon man by the Divine
Bounty':
[38] it is his human nature.
As human spirit manifests itself as the mind, it enables man `to investigate
reality', to `perceive what is true'
[39] and
to understand `the realities, the properties and the effects of the contingent
beings':
[40] `the outcome of this intellectual
endowment is science, which is especially characteristic of man.'
[41]
Human spirit bestows upon man the knowledge of the material world; moreover
`
... it discovers the innermost essence of all things and comprehends
realities which cannot be seen', and `
... discovers the realities of the
things and understands universal principles'.
[42] `Through its use man is able to arrive at ideal
conclusions instead of being restricted to the mere plane of sense
impressions... He acquires divine wisdom; he searches out the mysteries of
creation; he witnesses the radiance of omnipotence...' Thus, human spirit
enables man `to investigate the ideals of the Kingdom and attain a knowledge
which is denied the animal in its limitation'
[43] and therefore somehow enables him `to get in touch with
those kingdoms'.
[44] It is by virtue of his
human spirit that `... man is always turned toward the heights, and his
aspiration is lofty'; that `he always desires to reach a greater world than the
world in which he is, and to mount to a higher sphere than that in which he is.
The love of exaltation is one of the characteristics of man... What a
difference between the human world and the world of the animal, between the
elevation of man and the abasement of the animal, between the perfections of
man and the ignorance of the animal...'.
[45]
In other words -- according to the Bahá'í teachings -- it is the
human spirit that confers on man the knowledge of reality, both in the physical
or natural world -- and this is how science and technology develop -- and in
the metaphysical or spiritual world, enabling him to catch a glimpse of a
superior plane of existence and thus kindling in him an eagerness to rise up to
it -- and this is how his religious susceptibility develops. However, it is
both by his latent spiritual potentialities, representing the third aspect of
his nature, or divine nature, and by the assistance of superior spiritual
forces, that is the spirit of faith and the Holy Spirit, that man is
effectively enabled to raise up to the spiritual plane of existence.
His divine nature
In the Holy Scriptures it is written that man is created in the image and
likeness of God. `Abdu'l-Bahá explains that `... the image of the
Merciful consists of the attributes of the heavenly Kingdom',
[46] and `
betokeneth all the qualities of perfection whose
lights, emanating from the Sun of Truth, illumine the realities of men, and are
among the perfect attributes that lie within wisdom and knowledge.'
[47] This is the divine nature of man, that is
the power of expressing in the material plane of existence the divine
attributes of the world of the Kingdom.
The human spirit enables man both to know spiritual reality, and to express
that reality during his earthly life. Such power of understanding, on the one
hand, confers upon man his `
unique capacity of knowing [God]
and of
reflecting the greatness of His glory',
[48] his `powers of advancement toward spiritual and
transcendent kingdoms', his `capacity to attain human virtues', his capacity
`to witness the effulgence of the Sun of Reality, reflect the spirit of the
Kingdom'
[49]; and, on the other, it imbues him
with a `love of exaltation'.
[50] Therefore
`Abdu'l-Bahá says: `This endowment [the power of understanding] is the
most praiseworthy power of man, for through its employment and exercise the
betterment of the human race is accomplished, the development of the virtues of
mankind is made possible and the spirit and mysteries of God become
manifest.'
[51] In this sense,
`Abdu'l-Bahá says also that the intelligence of man is `the intermediary
between his body and his spirit',
[52] because
through his intelligence man is enabled to manifest in himself -- born of
matter and therefore alive in the material plane -- a different reality, born
of the spirit (whose qualities it manifests as spiritual perceptions and divine
virtues) and alive in the spiritual plane. That is `the potentiality of
divinity' with which he `is endowed' `in his nature':
[53] i.e. his divine nature.
Man is therefore bound to feel a strong tension within himself between his
animal and divine nature. On the one hand, he feels in thrall to a heavy and
overbearing physical reality, which conveys to him in the form of very
unpleasant feelings any individual diminution (that is `passion'), and which
demands to be satisfied (that is, `desire') -- very often with awkward urgency
and, if unchecked, at any cost.
[54] This is
the animal within each man; it is (as has already been said) not only his body,
but also that nucleus of `natural emotions' arising from his `natal self',
abstract when compared to the body, but certainly dependent on and conditioned
by the body, because its foundations are undoubtedly to be found in the brain.
This is man's animal nature. On the other hand, he also feels something within
himself which urges him to make efforts (which are mostly small and weak at the
beginning, but which, if he perseveres and complies with them -- become
stronger, more effective and somehow gratifying) aimed at bending his own body
and natal self towards diverse -- and only initially wearying -- directions of
love, peace and selflessness. This is man's divine nature. Therefore, there
exist in him both a strong disposition to subordinate to his natal self the
entire universe and an opposite need to love his fellow-men, a tension between
the urgency of taking and the need of giving, between self-protection and
self-sacrifice, between the attraction toward sensible reality (which is felt
with great immediacy) and toward an ideal reality (which is felt, if not with
the same immediacy, certainly with great pregnancy), between love and hate, war
and peace. `Not in any other of the species in the world of existence is there
such a difference, contrast, contradiction and opposition as in the species of
man.'
[55]
The power of understanding, which is typical of human nature, is the instrument
capable of acting as an intermediary between these two poles. Whenever man
avails himself of it in order to comply with the extremely lively needs of his
body and natal self, his life is ruled by the `
satanic self',
[56] `the evil ego', the `lower nature', `Satan',
as Judaic, Christian and Muslim Holy Texts, in a quasi-mythical allusion, call
it. In that case, he remains a captive of the `world of nature' to which he is
bound by his body; and he is like an animal, because his `natural emotions'
[57] -- `
the evil promptings of the human
heart'
58 -- prevail and he therefore manifests mainly animal
qualities. The Scriptures say that such a man is dead; and indeed he is alive
in the physical level, but in the spiritual plane still his life has really had
no beginning, because he has not yet begun to express the potential virtues of
the world of the Kingdom which have been infused in him.
[59]
On the contrary, whenever, through his power of understanding enlightened by
the divine guidance of Revelation, he takes hold of the natural emotions of his
natal self, with the intention of using them so that the virtues of his divine
nature may emerge, he begins to live in the spiritual plane; that is, he
acquires a new personal dimension, which is divine, because it belongs to a
world which transcends and enlightens physical reality. This is the beginning
of a real transformation, to which the Bahá'í texts refer as
`spiritual progress'
[60] and the Gospels as
`second birth':
[61] the first time man is born
into the world of nature once he has been conceived; the second time, he is
born into the world of the spirit, as he becomes conscious of the qualities or
virtues of the world of the Kingdom and manifests them in his life.
[62] In this sense `Abdu'l-Bahá says that
`man is dual in his aspect' or that h has been given a `dual endowment'.
[63]
Human greatness and limitations
The prevailing opinion today is that the power of understanding, the greatest
endowment of man, is a sufficient guarantee and instrument for human life, and
that man does not need anything else for his progress. Nevertheless a closer
examination of human life clearly reveals that the human power of understanding
is quite limited and, unaided, cannot guarantee anything, not even an
absolutely objective knowledge.
The narrowness of human understanding is manifest even in its most
distinguished fruit, `material science'.
[64]
In fact, this power of understanding leads man, through the experience of his
sensory and rational perception, to a quite accurate knowledge of phenomenal
reality. Nevertheless, whenever the meaning and the value of certain truths are
to be understood and more comprehensive perspectives are to be achieved, or
unifying theories formulated, the power of understanding very often misses the
mark, as will become manifest when the history of science is studied. How many
theories were first considered indisputable, and then, after further and deeper
studies, proved to be false, and were discarded!
The limitations of human understanding become evident, even in the eyes of its
most passionate advocates, whenever the applications and uses of science are
considered. In this respect the power of understanding appears inadequate,
because science requires, in its applications and uses, standards of value, or
criteria, establishing what is good and what is bad, what is better and what is
worse. In this respect, the power of understanding cannot assist us. Hans
Schaefer says: `... Science is basically restricted to a cognitive sphere,
which means that science can oblige people to focus their intellectual
faculties on truth, but is unable in itself to provide a basis for action which
is generally acceptable and therefore obligatory.'
[65] Man is prevented by the limitations of his power of
understanding and by his, often blinding, selfishness from achieving by himself
a comprehensive and adequate perspective of reality, fit to guide him toward a
good use of those same means science puts at his disposal. If this were not the
case, we would not stand today -- in this century which is undoubtedly
illumined by the light of intellect -- on the verge of an ecological
catastrophe. In this respect man is in need of support: the support of a
Unifying Intellect which may both show to him a standard of universal values to
be followed for the good of individuals and society, and explain to him the
meaning of that standard, thus motivating him in his adherence to it.
These meanings and motivations -- history shows this fact and man can
understand it -- are always to be found in a transcendental reality. But, in
the face of such transcendental reality, man is very limited in his powers.
Guided and restricted in his understanding by his own sensory perception, which
can bias him grievously, he is handicapped in grasping the spiritual or
metaphysical realities of the transcendental world. And if he can hardly
achieve a comprehensive understanding of sensible reality, it is almost
impossible for him to achieve a comprehensive understanding of spiritual or
metaphysical reality. In this respect, man is in dire need of a `
Universal
Mind'
66 which may explain to him, in conformity with his powers
of understanding, the nature of spirit and of his transcendental, spiritual
reality, which may enable him to understand his position in the great `creative
plan of God',
[67] the purpose of his
existence, the direction of his development, the process of his growth, the
laws governing his existence. Deprived of such transcendental guidance, man --
through his powers of understanding, progresses at most on a merely
intellectual and material plane. This is the case with the contemporary Western
world, where the human power of understanding, free of the fetters of past
superstitions and at long last used in freedom, has made so many useful
discoveries. A civilization was born, to which `Abdu'l-Bahá refers as
`material',
[68] and which, on the one hand, is
conducive to wellbeing and progress, but, on the other, is laden with potential
and actual dangers for all mankind, inasmuch as it is wholly neglectful of the
spiritual truths of transcendental reality and of such values as find their
foundation in that world.
Last but not least, man is able through his power of understanding to recognize
`the imperfect attributes of the natal self' as well as `the supreme virtue of
humanity',
[69] but he is not possessed of such
forces as are required so that the former may be mastered and the latter
achieved. Such forces do not belong to him, but they are at his disposal, if he
is able to seize and use them, through his observance of such prescriptions as
Revelation alone bestows upon him. Such are those `
confirmations of the
Kingdom' as have been mentioned by `Abdu'l-Bahá, such is that
`
dynamic power' which is indispensable for `
every great cause' to
find `
visible expression' in this world, i.e. the `
power of the Word
of God'.
[70] Without these confirmations,
there is no possible transformation for man. Bahá'u'lláh writes:
`
These energies... lie... latent within him [man],
even as the flame
is hidden within the candle and the rays of light are potentially present in
the lamp. The radiance of these energies may be obscured by worldly desires
even as the light of the sun can be concealed beneath the dust and dross which
cover the mirror. Neither the candle nor the lamp can be lighted through their
own unaided efforts, nor can it ever be possible for the mirror to free itself
from its dross.'
[71]
We have thus said that man is in need of a superior guidance, which may assist
him in his scientific efforts, in advancing comprehensive views of reality, in
elaborating standards of values, in discovering and understanding metaphysical
reality and motivations for his struggle against the natural emotions of his
natal self -- a guidance which may bestow upon him the required forces and
energies, so that he may conquer in himself the binding power of nature and
manifest that wonderful reality which is potentially hidden within him, i.e.
his `divine' nature: in other words, so that he may achieve that `spiritual
progress' `Abdu'l-Bahá describes in the following words: `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.'
[72]
His evolution and his divine nature
The appearance of his divine nature is a real and substantial transformation.
Such a transformation, like any other, requires a motive and executive power.
Whenever a mineral substance undergoes a transformation in its state, a
contribution of energy is required. For example, whenever a liquid must be
transformed into a gas, i.e. when it must be brought to its boiling point, a
contribution of heat is required. That a seed may germinate, a contribution of
energy is required, in the form of heat, water and nourishing substances;
otherwise that seed will not germinate. In fact any physical work requires a
contribution of energy. `Abdu'l-Bahá writes: `
Every plan is in need
of a power for its execution'.
[73] If man
wants to rise above his animal nature and manifest his latent divine or
spiritual nature, he is in need of a power.
For a more complete understanding of such a process and of the character of the
forces assisting man in his spiritual growth, it will be useful to recall the
general principles of evolution in the world of creation.
[74] The process of evolution develops in the universe because
the elemental atoms, moved and guided by the impulse of the omnipresent command
of the Word of God, become combined and separated according to such laws as
have been introduced therein by that same Word. As atoms become associated,
they acquire the capacity of manifesting, in the plane of sensible reality,
such spiritual attributes of the world of the Kingdom as cohesion, growth,
sense perception, intellectual perception. In man an analogous process takes
place: as man, moved by forces of the spirit emanating from the Word of God,
follows a course indicated by the command of that same Word, he acquires
ever-increasing capacities and mirrors forth more and more perfectly, in the
physical world, such spiritual qualities as are typical of his degree.
`Abdu'l-Bahá explains this event thus: `
Verily, I say unto you that
the gifts of thy Lord are encircling thee in a similar way as the spirit
encircles the body at the beginning of the amalgamation of the elements and
natures in the womb; the power of the spirit begins to appear in the body
gradually and successively according to the preparation and capacity to receive
that everlasting abundance'.
[75] This
`
power of the spirit' first appears in man as power of cohesion, then as
power of growth, then as sense perception, then as intellectual perception and
finally as spiritual perception and collective expression of the ideal virtues
of the world of the Kingdom.
The sensible and the human world, however, differ from each other in degree: in
the sensible world there is no consciousness, nor volition, nor ideation, nor
reflection nor conscious intelligence,
[76] all
of which do exist in man. Therefore, whereas in the sensible reality the
evolution and the consequent appearance of the qualities of the spirit are a
necessary and inescapable consequence of natural laws and forces infused in the
reality of things by the Divine Command, such is not the case with man. Through
his power of understanding, man can understand both the process and the laws of
his own spiritual growth. Moreover, by virtue of his power of will, he can also
make voluntary and conscious efforts to comply with this process and in his
observance of its laws. It is thus that he can `overcome the laws and phenomena
of nature'.
[77] In other words, the
evolutionary process of human growth is characterized by the fact that man has
the power of understanding the process of his own growth and of promoting it
through a willing and conscious effort. Therefore, whereas the realities of the
sensible world profit by the bounties of the spirit through a process which
does not imply knowledge, attraction or volition, and is therefore necessary,
human beings profit by those bounties through a process characterized by three
stages: `knowledge, volition and action'.
[78]
The spiritual transformation of man requires therefore an intermediary of the
spirit, manifesting itself on the plane of human life, so that man may
recognize it, love it and freely follow its directives. The
Bahá'í texts call such an intermediary `Manifestation of God.'
[79]
The Manifestation of God is a `...
subtle...
mysterious and ethereal
Being',
[80] a Perfect Man, manifesting
and revealing to the eyes of mankind as much of the world of the Kingdom as
mankind is able to understand and as it is in need of for its own spiritual
progress. At the same time, He bestows upon mankind such forces as are required
for that progress to take place. Therefore, the Manifestation of God puts at
the disposal of mankind the creative forces of the world of the Kingdom, so
that men may recognize them and, willingly and freely exposing themselves to
their influence, benefit from them. This concept is fundamental in all revealed
religions, and a central theme in the Bahá'í Faith: it will be
briefly discussed in the following pages.
End notes:
[1] Promulgation, p.129.
[2] ibid. p.302.
[3] Divine Philosophy, p.105.
[4] Promulgation, p.350.
[5] ibid. p.303.
[6] ibid. p.317.
[7] ibid. p.373.
[8] ibid. p.303.
[9] ibid. p.69.
[10] Paris Talks, p.177.
[11] Some Answered Questions, p.235.
[12] Promulgation, p.124. See above,
p.59.
[13] One of the proofs of the immortality of
the soul is founded upon this concept. See above pp.64, 67 and below
pp.140-45.
[14] Promulgation, p.220.
[15] Some Answered Questions, pp.183,
286.
[16] Promulgation, p.69.
Bahá'u'lláh writes: `Some have described him as the "lesser
world", when, in reality, he should be regarded as the "greater world".'
(Gleanings, p.340.)
[17] `The Three Realities', in Star of the
West, VII, pp.117-18.
[18] Promulgation, p.83.
[19] Hidden Words, Persian no. 29.
20 Gleanings, p.161.
[21] Paris Talks, p.96.
[22] Promulgation, pp.310, 244.
[23] Kitáb-i-Íqán,
p.120.
[24] Selections, p.256.
[25] Quoted in `Studies in Immortality', in
Star of the West, XIV, p.37.
[26] Promulgation, p.81.
[27] Some Answered Questions, p.217.
[28] M. Piattelli Palmarini, `Sui limiti della
razionalità', in Scienza e Tecnica 75, p.180. `Genome' is the
collective term for all genes.
[29] Gleanings, pp.323, 316-17.
[30] Selections, p.206.
[31] Promulgation, pp.244, 465.
[32] ibid. pp.244, 465, 310. 244.
Bahá'u'lláh describes them also as `the dross and dust of
earthly cares and limitations.' Gleanings, p.67.) As for the meaning
of self, see below, p.126, and no. 45.
[33] Promulgation, pp.287.
Bahá'u'lláh, in one of His Writings, refers to the natal self as
`satanic self'. (Seven Valleys, p.11.)
[34] ibid. pp.294-5.
[35] This concept falls under the
Bahá'í concept of good and evil already referred to on p.46 and
no. 84.
[36] Promulgation, p.30. `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 environment. But men both surmount
and change environment.' (on behalf of Shoghi Effendi, in Shoghi Effendi,
Arohanui, p.85.)
[37] Some Answered Questions, p.187.
[38] Promulgation, pp.49, 259, 41.
[39] ibid. p.291, 63.
[40] Some Answered Questions, p.218.
[41] Promulgation, p.29.
[42] Selections, pp.46, 61-2.
[43] Promulgation, pp.262-3.
[44] Paris Talks, p.41.
[45] Some Answered Questions, p.188.
[46] Promulgation, p.335. `And God
said, Let us make man in our image, after our likeness.' (Genesis
1:26.)
[47] Selections, p.140.
[48] Gleanings, p.77.
[49] Promulgation, pp.302, 378, 328.
[50] Some Answered Questions, p.188.
[51] Promulgation, p.31.
[52] Paris Talks, p.96.
[53] Promulgation, p.317.
[54] ibid. p.184.
[55] Some Answered Questions, p.236.
[56] Seven Valleys, p.11.
[57] Promulgation, pp.287, 357, 244.
58 Selections, p.256.
[59] In this regard `Abdu'l-Bahá
writes: `... as is clearly indicated in the Gospel where it says: "Let the
dead bury their dead"... inasmuch as he who would bury these dead was alive
with the vegetative, animal and rational human soul, yet did Christ - to whom
be glory! - declare such dead and devoid of life, in that this person was
devoid of the Spirit of Faith which is of the Kingdom of God.'
(Tablets, p.116.)
[60] Promulgation, p.142.
[61] See John 3:1-8.
[62] These concepts explain the great
difference between animals and men. `Abdu'l-Bahá says: `The physical
body of man is like that of the animal, the only difference being on the level
of consciousness.' (quoted in `Studies in Immortality', in Star of the
West, XIV, p.37.) In fact if the highest perfection for animals is
happiness and well-being through the physical perception of the material world,
for man the highest perfection is in the knowledge of reality, on the one hand,
and in `the attainment of the supreme virtues of humanity through descent of
the heavenly bestowals' (Promulgation, p.4), `the honor allotted to
man', (ibid. p.166) on the other. In this sense `Abdu'l-Bahá confirms
the concepts of `the philosophers of the East - such as Plato, Aristotle and
the Persians', who `divide the world of existence or phenomena of life into two
general categories or kingdoms: one the animal kingdom, or world of nature, the
other the human kingdom, or world of reason.' (ibid. pp.356-7.)
[63] ibid. p.324.
[64] ibid. p.138.
[65] Quoted in U. Schaefer, The
Imperishable Dominion, pp.81-2.
66 Selections, p.256.
[67] Promulgation, p.293.
[68] ibid. p.11.
[69] ibid. pp.310, 4.
[70] Quoted in Peace (comp.), p.13.
[71] Gleanings, p.66.
[72] Promulgation, pp.465, 142. When in
the fifties, in the definitely materialistic aim of boosting the sales of
consumer goods in the United States, the motivations of human behaviour were
first studied, so that they might be exploited in the production of advertising
material, researchers discovered that only in a few cases were the motives of
human behaviour rational; on the contrary, it was mostly determined by what
psychologists call the unconscious or subconscious and which, in the Bah
'[exclamdown] view and in this context, may be defined as the natural emotions
of the natal self. It is clear that these emotions are not the expression of
the best or noblest side of man. No wonder that a man who follows them almost
blindly finds himself today in such an intricate personal and social situation.
It would appear, then, that in this modern world man is in need of a new scale
of values appropriate to his new situation, inasmuch as the old values have
been mostly criticized and rejected. This new scale should be one that anyone
may understand and feel the urgency and the need of concentrating his energies
upon it, thus finding a motivation in his struggle to give his spiritual
qualities priority over his natural emotions. Human behaviour will then become
more adequate to both individual and social progress. This is one of the most
important goals of the Bahá'í Faith, as it has been of every
other religion, at least in their early stages.
[73] Quoted in `The Need of a Universal
Program', in Star of the West, XIII, p.132.
[74] In this regard `Abdu'l-Bahá says:
`The world of humanity cannot advance through mere physical powers and
intellectual attainments; nay, rather, the Holy Spirit is essential. The divine
Father must assist the human world to attain maturity. The body of man is in
need of physical and mental energy, but his spirit requires the life and
fortification of the Holy Spirit. Without its protection and quickening, the
human world would be extinguished.' (Promulgation, p.182.) He says
moreover: `Bahá'u'lláh has announced that no matter how far the
world of humanity may advance in material civilization, it is nevertheless in
need of spiritual virtues and the bounties of God. The spirit of man is not
illumined and quickened through material sources. It is not resuscitated by
investigating phenomena of the world of matter. The spirit of man is in need of
the protection of the Holy Spirit. Just as he advances by progressive stages
from the mere physical world of being into the intellectual realm, so must he
develop upward in moral attributes and spiritual graces. In the process of this
attainment he is ever in need of the bestowals of the Holy Spirit.'(ibid.
p.288.)
[75] In Bahá'í World
Faith, p.367.
[76] See Promulgation, pp.17, 30, 54,
58, 61, 80, 90-1, 172, 178, 241, 332, 357, 417.
[77] Ibid. p.353.
[78] In this context it is easier to
understand the concepts of fate , predestination and will expounded by
`Abdu'l-Bahá: `Fate and predestination consist in the necessary and
indispensable relationships which exist in the realities of things. These
relationships have been placed in the realities of existent beings through the
power of creation and every incident is a consequence of the necessary
relationship. For example, God hath created a relation between the sun and the
terrestrial globe, that the rays of the sun should shine and the soil should
yield. This relationship constitutes predestination, and the manifestation
thereof in the plane of existence is fate. Will is the active force which
controlleth these relationships and these incidents.' (Selections,
p.198.)
[79] Bahá'u'lláh
writes: `... is not the object of every Revelation to effect a
transformation in the whole character of mankind, a transformation that shall
manifest itself both outwardly and inwardly, that shall, affect both its inner
life and external conditions? For if the character of mankind be not changed,
the futility of God's universal Manifestations would be apparent.'
(Kitáb-i-Íqán, p.241.) And `Abdu'l-Bahá
explains: `There is a point in which the philosophers and the prophets differ.
The philosophers make education the test of knowledge, holding that any man who
receives sufficient education can attain a state of perfection. That is to say,
man possesses the potentiality for every kind of progress and education enables
him to bring this into the court of objectivity.
`The prophets say that something else is necessary. It is true that education
transforms the desert into a rose gar-den, the virgin forest into an orchard,
saplings into trees, and single flowers into double and treble flowers, but
there is a fundamental difference in man. You can know ten children of one
country, in the same school, under the same master, treated and fed in the same
way. One of these children may make great progress, others may remain
stationary. In the innate nature there are differences of memory, perception
and intelligence. There is a superior, a middle and an inferior degree which
correspond to the difference in the fundamental states of creation. While
recognizing the influence of education we must also become acquainted with the
innate disposition.
`The prophets are sent to educate this innate quality in humanity.' (Divine
Philosophy, pp.103-40.)
In this regard, Shoghi Effendi wrote through his secretary: `With the
appearance of every Revelation a new in-sight is created in man and this in
turn expresses itself in the growth of science.' (quoted in The Light of
Divine Guidance, II, p.21.) In other words, it is necessary that the
substance of man (character, inborn disposition, in-sight) is perfected, so
that he may progress.
[80] Gleanings, p.66.