A Compilation of the Bahá Í Writings

A COMPILATION OF THE BAHÁ’Í WRITINGS

ON 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 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)

“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)

“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

“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. …