As to the question concerning the soul, know thou, verily,
that "soul" is a term applied to numerous realities, according to the
exigencies of the following relations in regard to development in the world of
existence:
(1) In the mineral kingdom, soul is called "latent
force," silently working for the disintegration of the substance of the
mineral.
(2) In the vegetable kingdom it is called “virtue
augmentative," or the power of growth, which attracts and absorbs the
delicate materials of inorganic substance found in the mineral kingdom of
matter, and transforms them into the condition of growth. Thus the inorganic
substance found in the mineral kingdom becomes growing vegetable life through
the effect of the word of God. This vegetable soul, i. e. "virtue
augmentative," or power of growth, is a quality which is produced by the
admixture of elements, and appears in accidental organisms, of which
contingency is an essential attribute.
(3) In the animal kingdom it is called "sense
perceptions" (or instinct). This soul term, as applied to the animal
kingdom, is also a natural quality resulting from the mixture of the elements,
and it appears from their mingling and combination, for it is a quality which
results from the composition of bodies (organisms) and is dispersed at their
decomposition. From this we are to understand that the animal soul is not
endowed with the capacity of attaining immortality, as the life force is
dispersed at the decomposition of the animal tissues.
(4) In the human, worldly soul signifies the "rational
being, or mind." This has a potential existence before its appearance in
human life. It is like unto the existence of a tree within the seed. The
existence of the tree within the seed is potential: but when the seed is sown
and watered, the signs thereof, its roots and branches, and all of its
different qualities, appear. Likewise, the "rational soul" has a
potential existence before its appearance in the human body, and through the
mixture of elements and a wonderful combination, according to the natural
order, law, conception, and birth, it appears with its identity.
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. As the comprehended cannot be comprehended, man cannot
know himself in reality or essence. 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. This essence or soul of man, because of its
innate purity, and its connection with the unseen Ancient Entity, is old as
regards time, but new as regards individuality. This connection is similar to
that of the ray of the sun the effect to the primal cause. Otherwise, the thing
that is generated, or the creature, has no connection with or relation to its
Generator or its Creator.
Since the pure essence, whose identity is unknown, possesses
the virtues of the worlds of matter and of the Kingdom, it has two sides --
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 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 comprehended, 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.
There are two sides to man. One is divine, the other
worldly; one is luminous, the other dark; one is angelic, the other diabolic;
man is equal to the animals in all sensuous conditions, for all animal
characteristics exist in him. Likewise, divine and satanic qualities are
contained in man; knowledge and ignorance; guidance and error; truth and
falsehood; generosity and avarice; valour and timidity; inclination towards God
and tendency towards satan. Chastity and purity; corruption and vileness;
economy and avidity; good and evil; all are contained in man.
(5) If the angelic side becomes more powerful, and the
divine power and brightness surround man, then the second birth takes place,
and eternal life is found at this point. Man becomes then the noblest among
creatures. On the other hand, if sensuous qualities surround, and if
terrestrial darkness and sensuous passions predominate, if they meet in man
only the worldly feelings, if they find him a captive of evil qualities and
fallen into everlasting death, then such a man is the basest and most abject
among all creatures. In such a man, divine power does not exist. An animal is
not considered unjust and evil because of its cruelty and injustice, for it is
not endowed, as is man, with divine qualities; but if man falls into the same
evil condition, it is evident that he has permitted his ungodly attributes to
overcome the divine qualities with which he was endowed. This shows the
baseness and meanness that exist in human nature.
- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha, from
‘Diary of Mirza Ahmad Sohrab’, February, 1914; Star of the West, vol. 7, no.
19, March 2, 1917)
