Coal may become a diamond, but no stone will ever see or hear. With homely pictures like this ‘Abdu’l-Bahá teaches that every created thing advances within its own degree, and that within that degree the road never ends, because the perfections of God are infinite. Knowledge and love can deepen in this world and the next; Peter’s spirit may advance without ceasing, yet it never reaches the station of Christ. The teaching guards two truths at once: the endless dignity of growth, and the humility of knowing what one is. A seed holds the whole tree from the beginning, and a mineral’s hidden gifts appear only when it rises into the life of a plant. Paul’s picture of one body with many members, each needing the others and none to be despised, adds that differing stations call for mutual care [1]. From here the way leads into the kingdoms of existence and the degrees of spirit, into spiritual capacity and the grace that awakens it, and into the transformation a patient soul may undergo while remaining wholly itself.
The other progress is progress in perfections, and since divine perfections are infinite, man can progress in perfections in both this world and the next world. For example, knowledge is one of the divine perfections, and divine knowledge is infinite. Thus, in all divine worlds, this perfection is like the sun, bestowing bounty upon all beings, and beings in all worlds receive from the sun of knowledge. And since the bounty is infinite, the recipient continues to receive perpetually.
(‘Abdu’l-Bahá, 1908-Oct-13, to Hard, Julia A et al -- AB01263)
02
And after the noblest stations in the world of humanity have been attained, further progress can be made only in the degrees of perfection, not in station, for the degrees are finite but the divine perfections are infinite.
Both before and after casting off this elemental frame, the human soul progresses in perfections but not in station.
(‘Abdu’l-Bahá, Chapter 64, The Station of Man and His Progress after Death, 1904 ca. -- AB00420)
03
Furthermore, the attainment of absolute perfection for a human being is impossible; thus, however much he may progress he is still imperfect and has above him a point higher than himself.
(‘Abdu’l-Bahá, Words to Mrs. Tatum, spoken on 1912-Aug-21 -- ABU2042)
04
So he who occupies the degree of servitude, no matter how far he may progress and acquire endless perfections, can never reach the degree of divine Lordship. The same holds true of all other created things. No matter how far a mineral may progress it can never acquire the power of growth in the mineral kingdom.
(‘Abdu’l-Bahá, Chapter 62, The Infinite Perfections of Existence and the Progress of the Soul in the Next World, 1904 ca. -- AB00399)
05
But the human spirit never transcends its own degree: it progresses only within that degree. For example, no matter how far the spirit and reality of Peter may progress, it will never reach the degree of the reality of Christ but will progress only within its own inherent limits.
(‘Abdu’l-Bahá, Chapter 63, The Progress of All Things Within their Own Degree, 1904-Jun ca. -- AB01145)
06
The lower rank, no matter how much it may advance, can never reach the station of that which is above it. Rather, within its own rank there are infinite perfections through which it must progress. For example, no matter how much the mineral may progress, it can never acquire hearing and sight. Within its mineral rank it hath infinite progress - for instance, coal may attain to the degree of diamond - but a stone will never gain hearing and sight. It progresseth within its own rank.
(‘Abdu’l-Bahá, 1912-Dec-25, to Ethel Van Magnen -- AB06283)
07
Each kingdom of existence, no matter how much it may progress, cannot attain to the station above it. For instance, no matter how much the mineral may progress within the mineral kingdom, it cannot acquire the power of growth. … Thus it is clear that each created thing has its own station and progresses within that station.
Similarly, each type of human being has a spiritual station and progresses within his own rank and station.
(‘Abdu’l-Bahá, 1905 ca., to Ali-Kuli Khan -- AB01205)
08
The progress of every thing is within its own degree. When one considers the mineral, vegetable, animal and human kingdoms, it is observed that each progresses within its own degree. Plants, no matter how much they progress, may increase in delicacy, freshness, color, taste, fragrance and properties, but they remain plants - they do not become animals or acquire sensation. And so forth.
(‘Abdu’l-Bahá, Words spoken on 1913-Jan-26 in Paris -- ABU2566)
09
For example however much the mineral is advanced it does not attain to the degree of man. It is susceptible of progress in its own sphere. The rock becomes diamond or in the vegetable Kingdom, the small seeds develop into mighty trees, producing blossoms and fruits, but no matter how much they advance they do not obtain the senses of sight and hearing.
Any person progresses in his own degree. For instance, this mineral progresses, but, no matter how much it progresses, it cannot develop eyes and ears. The highest station it can reach is that of the diamond. Its progress is confined to the mineral kingdom. The same is true of the vegetable kingdom. However much a flower progresses, it cannot have eyes and ears and understanding.
(‘Abdu’l-Bahá, Words to Fugeta, et al, spoken on 1919-Dec-30 -- ABU1516)
11
When we gaze with the eye of truth, we see that even the differences in ranks of existence prevent comprehension, as each lower rank cannot comprehend what lies above it, though both exist within the realm of contingency rather than necessity. The mineral kingdom has no awareness of the vegetable kingdom, for minerals cannot comprehend the power of growth. The vegetable kingdom has no knowledge of the animal realm, nor can plants conceive of hearing, sight, and voluntary movement, even at their highest degree.
(‘Abdu’l-Bahá, Words spoken at Saint George church, 1911-Sep-17 -- ABU0222)
12
Man passes through different phases and when in a lower consciousness he cannot comprehend the consciousness above. When we were in the state of the unborn child we had no knowledge of the world of man. If the vegetable kingdom could speak it would cry out, "Where is the world of man?" We cry out, "Where is the kingdom of the spirit?"
All created things have their degree, or stage, of maturity. The period of maturity in the life of a tree is the time of its fruit bearing. The maturity of a plant is the time of its blossoming and flower. The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the lights of intelligence have their greatest power and development.
(‘Abdu’l-Bahá, Public address given at Genealogical Hall on 1912-Nov-17 -- ABU0101)
14
For it is said by His Holiness the Bab that the degree of Perfection reached by a thing is its Paradise. That is, when a thing is developed to the highest point possible for it, it has reached its paradise; while its failure is its hell.
(‘Abdu’l-Bahá, Words to pilgrims in June 1906 -- ABU2900)
15
As for material beings, they are not to be blamed, judged, or held accountable for their own degrees and stations. Thus the mineral, the plant, and the animal are each acceptable in their own degree, but if they were to remain deficient in that degree they would be blameworthy, the degree itself being wholly perfect.
(‘Abdu’l-Bahá, Chapter 32, ``Many are Called, but Few are Chosen", 1904 ca. -- AB01359)
16
Thus it is said in the Gospel that God is like a potter who makes "one vessel unto honour, and another unto dishonour". Now, the dishonoured vessel has no right to reproach the potter, saying, "Why did you not make me a precious cup that would be passed from hand to hand?" The meaning of these words is that souls occupy different stations. … No, all these things are perfect in their own degree and must pursue the perfections of that degree.
(‘Abdu’l-Bahá, Chapter 70, Free Will and its Limits, 1904 ca. -- AB00441)
17
So in many ways the existence of different degrees is in reality the perfection of harmony and each may attain perfection in its sphere.
(‘Abdu’l-Bahá, Words to Mr and Mrs Hannen, spoken on 1909-Feb-23 -- ABU3387)
18
For example with respect to the sun and its rays, the degree of its effusion and action with respect to its rays is identical. And yet the rays according to their own desire and pleasure can be found hundreds and thousands of miles from the sun while some encircle close to the sun. … It has manifested all with the same effulgence. But each, according to its own desire, has accepted a particular station and status.
(‘Abdu’l-Bahá, Tafsir-i-Kuntu Kanzan Makhfiyyan (Commentary on the Hadith of the Hidden Treasure), 1868 or <, to Ali Shawkat Pasha -- AB00006)
19
For it is clear, evident, and indeed obvious that every capacity, merit, power and perfection that any thing acquires in one rank of existence becomes manifest when it is raised to the rank above it. … For instance, the capacities and bestowals that the mineral acquires in the mineral world do not become visible in the mineral world, but rather when it transfers from the mineral world to the vegetable world, that inherent gift is unveiled. And when the plant acquires the capacity to develop a sensitive body in the vegetable world, this perfection appears upon its transfer to the animal world.
And further, whensoever a thing is destroyed, and decayeth, and is cut off from life, it is promoted into a world that is greater than the world it knew before. It leaveth, for example, the life of the mineral and goeth forward into the life of the plant; then it departeth out of the vegetable life and ascendeth into that of the animal, following which it forsaketh the life of the animal and riseth into the realm of human life, and this is out of the grace of thy Lord, the Merciful, the Compassionate.
(‘Abdu’l-Bahá, 1902-Sep-13, to Mrs J O Wilhelm -- AB01624)
21
But true felicity for the animal consists in passing from the animal world into the human realm, like the microscopic beings that, through the air and the water, enter into the body of man, are assimilated, and replace that which has been consumed in his body.
When mineral substances are decomposed and then those decomposed atoms go into the makeup of other mineral organisms - this is called longitudinal growth; but when those decomposed mineral matters go into the composition of vegetable life - it is called horizontal growth. The same law is applicable to the vegetable and animal Kingdoms.
(‘Abdu’l-Bahá, Words to Shaykh Yousef and others, spoken on 1915-Feb-21 -- ABU0441)
23
The elemental body, following death, and its release from its composite life, will be transformed into separate components and minuscule animals; and even though it will now be deprived of its composite life in human form, still the animal life is in it, and it is not entirely bereft of life. If, however, it be burned, it will turn into ashes and minerals, and once it has become mineral, it must inexorably journey onward to the vegetable kingdom, so that it may rise to the animal world. This is described as an overleap.
(‘Abdu’l-Bahá, 1902-Jun, to Dreyfus-Barney, Laura et al -- AB00273)
24
The transformation depends upon divine bounty. The mineral progresses in its own world. But from the mineral to the vegetable it progressed only by divine bounty. Also transformation from the vegetable to the animal is God's plan. Of itself the transformation cannot take place. In the realm of men transformation is possible only through another person."
(‘Abdu’l-Bahá, Words to Anna Kunz, spoken on 1921-Mar-28 -- ABU0326)
25
It is only possible for all to attain to the highest station each in its own individual kingdom. In the same way when one passes away who is an unbeliever, it is possible through the power of God for him to attain to a high station, but he can never do it from himself, as his station is fixed so far as he is concerned.
This is in accordance with a rule of divine philosophy, for man does not become transferred to a higher state. He always continues the same by reason of the indisputable immortality of the soul. The soul is eternal; it has no end and will never cease to exist.
(‘Abdu’l-Bahá, Address at Theosophical Society of Edinburgh, 1913-Jan-09 -- ABU0078)
27
Moreover, creatures have ever been and will be in their own stations. The True One is in His station, and the souls of the believers and the deniers are in theirs. "Each swimmeth in its own sphere."
For even if we granted such an assumption, the renewal of an object's existence cannot bring about the transformation of its essence. For the substance of imperfection, by returning, will not become the reality of perfection, total darkness will not become a source of light, abject weakness will not become power and strength, and an earthly essence will not become a heavenly reality. However often it may return, the infernal tree will never bring forth a sweet fruit, nor will the good tree bear a bitter one.
(‘Abdu’l-Bahá, Chapter 81, Reincarnation, 1904 ca. -- AB00036)
29
When asked his reason for this belief, he answered:
"We have grown up step by step, always to a state in advance of the last. God's processes are never retrogressive. No butterfly goes back into the chrysalis: constant change, never a repetition, is the fundamental law.
(‘Abdu’l-Bahá, Words spoken ca. Sep. 1911 in London -- ABU2537)
The available source contains an omission or incomplete wording; sentence boundaries need review.
30
We are now at the commencement of the shining forth of the Sun of Reality. It is the time which His Holiness Christ, calls the "days of marriage." No doubt the house is not in order, but the time will come when it will come under order.
(‘Abdu’l-Bahá, 1920-Dec-02, to Alwyn Baker -- AB01223)
31
Therefore you must strive day unto day that the sun of Love may dawn from your hearts; day unto day the attractions of your consciousness may develop; day unto day you may become more loving to humanity, day unto day establish more rapid means of communication between the children of men.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-11 -- ABU2256)
32
All beings, whether universal or particular, were created perfect and complete from the beginning. The most one can say is that their perfections only become apparent gradually. The law of God is one; the evolution of existence is one; the divine order is one. All beings great and small are subject to one law and one order. Every seed has, from the beginning, all the perfections of the plant. For example, all the vegetable perfections existed in this seed at the outset but were invisible and appeared only gradually.
(‘Abdu’l-Bahá, Chapter 51, The Appearance of the Spirit and the Mind in Man, 1904-Oct ca. -- AB00722)
33
The specificity and essentiality of things are permanent and changeless; only within the limits of a particular species do progress and decline occur. For example, the human species and human nature have been and will forever remain preserved and protected. As can be observed, the mummified ancient human bodies that have been extracted from the pyramids of Egypt, though five thousand years have passed since their death, have not changed or altered even by a hair's breadth from the human form. … There is no altering in God's creation.
(‘Abdu’l-Bahá, 1902 or <, to Usku'i, Haydar Ali (Son of Karbala'i Hasan of Matanih) -- AB02206)
34
And passing beyond this station, consider in the station of signs that the sun is one of the divine signs. Can one consider it in the same station as darkness? Nay, by His very Self, the Truth! None would speak thus save he whose heart is straitened and whose vision is dimmed.
Say: Consider within yourselves - both fingernails and eyes are of you. Are these two of the same rank and station in your estimation? Should anyone say yes, say: Ye have lied, by my Lord, the Most Glorious! For ye cut the former yet cherish the latter like life itself.
(Bahá’u’lláh, Commentary on a verse from Sa'di -- BH00245)
35
Rather, He hath commanded a universal precept for all things, that whoever possesseth power over anything, must elevate that thing to its uttermost perfection, that it would not be deprived of its own paradise.
(The Báb, Bayan-i-Farsi (Persian Bayan) -- BB00001)
Further quotations · supplied wording and references
36
Thus, it hath become evident that each and every created thing doth possess a particular station within which it advanceth. Similarly, every human being hath a spiritual station, and doth progress in its own station and rank. The one who is stunt of mind, no matter how intense a discipline he may endure, no matter how diligently he may strive, and how regenerated he may become, he will never attain to the station of the Daysprings of Revelation and the Dawning-Places of Inspiration. The bitter tree will never become a lofty palm tree, and the colocynth will never bear sweet fruit.