The mind’s power of discovery: bringing the hidden into view

the mind's power of discovery

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Editorial introduction

Every invention that now shapes a day was once a secret sealed in the bosom of nature until a human mind reached in and drew it out. ‘Abdu’l-Bahá never tires of that movement from the hidden to the visible: the rational soul observes a sign, reasons from known premises to an unknown conclusion, reconstructs a vanished past and foresees what has not yet happened. Bahá’u’lláh calls understanding the first of God’s favours to man, given so that the creature may know its Creator, and ‘Abdu’l-Bahá names science the noblest of human virtues, a pathway to God. Yet the same teachers mark a boundary: the uttermost flight of natural investigation is the realities of contingent things, and the divine Spirit works in another field. Bacon, insisting that the mind needs instruments as the hand does and that nature is commanded only by being obeyed, describes the discipline of discovery from the side of method ^[1]. Ability brings responsibility, since a finding may be judged both by its truth and by its use. From here the road leads toward the limits of the intellect, the harmony of science and religion, and the concentration and right intention that make the mind a faithful instrument.

Selected passages

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All human discoveries were once secrets and mysteries sealed and stored up in the bosom of the material universe until the mind of man, which is the greatest of divine effulgences, penetrated them and made them subservient to his will and purpose.

(‘Abdu’l-Bahá, Public address at Stanford University on 1912-Oct-08 -- ABU0008)

First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God—exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation.

(Bahá’u’lláh, 1299 ? [1881-1882], to Nimatullah -- BH03960)

In the investigation of a subject the right method of approach is to carefully examine its premises.

(‘Abdu’l-Bahá, Public address given at All Souls Unitarian Church on 1912-Jul-14 -- ABU0023)

O thou who art steadfast and endowed with understanding! The wise define human reason as the ability to discover the unknown, by means of a sequence of major and minor premises of known facts, leading to the discovery of intelligible universal truths. They consider this to be among the greatest bounties and distinguishing features of the world of humanity.

(‘Abdu’l-Bahá -- AB12758)

Human progress depends upon what one observes. It is observations that cause the expansion of thought. For example, if we were to raise one child in a room, and another amidst meadows and plains and near the sea where his observations would be numerous and his experiences boundless, undoubtedly the second child would become more far-sighted and accomplished in all matters.

(‘Abdu’l-Bahá, Words spoken on 1916-Jun-07 in Haifa -- ABU1310)

'Abdu'l-Baha answered in part: "Sagacity is a power which enables one to become cognizant of the existence of a thing by means of the outward senses, or to feel the presence of a thing through certain outward signs. For instance, the slightest motion felt in a room makes one conscious of the presence of some one upon the roof, without, however, knowing who or what or which he or it may be. This is the limit of the knowing power of Sagacity.
But the intellect is a power by which man ponders over things and secures tangible results from them.

(‘Abdu’l-Bahá, Words to Ali Kuli Khan and Florence Khan, spoken on 1906-Jun-13 -- ABU1568)

Seek always to prove mysteries in the light of the rational mind.

(‘Abdu’l-Bahá -- ABU0766)

Through the power of the rational soul man can discover the realities of things, comprehend their properties and penetrate the mysteries of existence. All the sciences, branches of learning, arts, inventions, institutions, undertakings and discoveries have resulted from the comprehension of the rational soul. These were once impenetrable secrets, hidden mysteries and unknown realities, and the rational soul gradually discovered them and brought them out of the invisible plane into the realm of the visible. This is the greatest power of comprehension in the world of nature, and the uttermost limit of its flight is to comprehend the realities, signs and properties of contingent things.

(‘Abdu’l-Bahá, Chapter 58, The Extent and Limitation of Human Perception, 1904 ca. -- AB00747)

This spirit is the discovering power that encompasses all things. All the wondrous signs, all the crafts and discoveries, all the mighty undertakings and momentous historical events of which you are aware have been discovered by this spirit and brought forth from the invisible realm into the visible plane through its spiritual power. Thus it abides upon the earth and yet makes discoveries in the heavens, and deduces that which is unknown from known and visible realities.

(‘Abdu’l-Bahá, Chapter 36, The Five Kinds of Spirit, 1904 ca. -- AB00266)

Likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed, and transfereth them from the invisible plane to the visible. … Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown.

(‘Abdu’l-Bahá, Lawh-i-Dr Forel (Tablet to Dr Forel), 1921-Sep-21, to Auguste Forel -- AB00020)

The human spirit consists of the rational, or logical, reasoning faculty, which apprehends general ideas and things intelligible and perceptible.

(‘Abdu’l-Bahá, 1900-Oct-07, to Arthur P Dodge -- AB00460)

But the divine philosophers say: No, this is not so. Although man shares the same outward powers and senses in common with the animal, there exists in him an extraordinary power of which the animal is deprived. All sciences, arts, inventions, crafts, and discoveries of realities proceed from this singular power. This is a power that encompasses all created things, comprehends their realities, unravels their hidden mysteries, and brings them under its control. It even understands things that have no outward existence, that is, intelligible, imperceptible and unseen realities, such as the mind, the spirit, human attributes and qualities, love and sorrow, all of which are intelligible realities.

(‘Abdu’l-Bahá, Chapter 48, The Difference between Man and Animal, 1904-Oct ca. -- AB00057)

Know, therefore, that the human reality encompasses the realities of all things and discovers their true nature, their properties, and their mysteries. For instance, all the existing crafts, inventions, sciences, and branches of learning have been discovered by the human reality. At one time they were all hidden and concealed mysteries, but the reality of man gradually discovered them and brought them forth from the invisible world into the visible realm.

(‘Abdu’l-Bahá, Chapter 71, Spiritual Discoveries, 1904-Oct ca. -- AB00482)

Concerning the matter of spiritual discoveries that you mentioned, the human spirit has a comprehensive power over the realities of things. … Thus it is evident that the human spirit has comprehensive power and control over the realities of things, and discovers secrets hidden in the realm of this world. But the Divine Spirit discovers divine realities and universal mysteries in the heavenly realm.

(‘Abdu’l-Bahá, 1907-Nov, to Paul Kingston Dealy -- AB00092)

This human spirit, which is the rational soul, encompasses all things, discovers all things, and comprehends all things. It is this that brings forth the mysteries of being from the invisible plane to the visible. This is the power that brings all material arts, sciences and inventions from the invisible realm into the visible realm.
… But when spiritual people speak of the spirit, they do not mean this spirit.

(‘Abdu’l-Bahá, Words spoken on 1911-Nov-02 in Paris -- ABU0179)

To man is given the special gift of the intellect by which he is able to receive a larger share of the light Divine.

(‘Abdu’l-Bahá, Words spoken at Dreyfus home in Paris, 1911-Oct-20 -- ABU0061)

This scientific power investigates and apprehends created objects and the laws surrounding them. It is the discoverer of the hidden and mysterious secrets of the material universe and is peculiar to man alone. The most noble and praiseworthy accomplishment of man, therefore, is scientific knowledge and attainment.
… God has conferred upon and added to man a distinctive power -- the faculty of intellectual investigation into the secrets of creation, the acquisition of higher knowledge -- the greatest virtue of which is scientific enlightenment.

(‘Abdu’l-Bahá, Public address given at Columbia University on 1912-Apr-19 -- ABU0145)

The virtues of humanity are many, but science is the most noble of them all. The distinction which man enjoys above and beyond the station of the animal is due to this paramount virtue. It is a bestowal of God; it is not material; it is divine. Science is an effulgence of the Sun of Reality, the power of investigating and discovering the verities of the universe, the means by which man finds a pathway to God.

(‘Abdu’l-Bahá, Public address given at Bethel Literary Society on 1912-Apr-23 -- ABU0157)

The fundamental principles of the Prophets are scientific, but the forms and imitations which have appeared are opposed to science. If religion does not agree with science, it is superstition and ignorance; for God has endowed man with reason in order that he may perceive reality.

(‘Abdu’l-Bahá, Public address given at Church of the Divine Paternity on 1912-May-19 -- ABU0178)

The publication of high thoughts is the dynamic power in the arteries of life; it is the very soul of the world. Thoughts are a boundless sea, and the effects and varying conditions of existence are as the separate forms and individual limits of the waves; not until the sea boils up will the waves rise and scatter their pearls of knowledge on the shore of life.

(‘Abdu’l-Bahá, Madaniyyih (The Secret of Divine Civilization), 1875, to The People of Iran -- AB00004)

For the life-giving wine of the mysteries of reality and understanding can be drunk from the illumined chalice of similes and the delicate goblet of metaphor by those who are athirst in the wilderness of confusion.

(‘Abdu’l-Bahá, Tafsir-i-Kuntu Kanzan Makhfiyyan (Commentary on the Hadith of the Hidden Treasure), 1868 or <, to Ali Shawkat Pasha -- AB00006)

Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves.

(‘Abdu’l-Bahá, Words spoken at The Friends' Meeting House in London, 1913-Jan-12 -- ABU0395)

Figuratively speaking the brain is like a mirror. When it is turned toward any direction whether in the East or in the West immediately that picture will be reflected on its surface and consciousness is realized.

(‘Abdu’l-Bahá, Words to Esmael, spoken on 1914-Dec-09 -- ABU2789)

For instance, the child while in the mother's womb has all the potential qualities of the spirit, but those qualities begin to unfold little by little as the child is born and grows and develops, finally manifesting all the attributes and qualities of the spirit. The fifth is the motion of the intellect whereby the ignorant become wise; the indifferent, alert; the dark, illuminated and the carnally-minded, spiritual.

(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Mar-16 -- ABU0989)

Although man is part of the animal creation, he possesses a power of thought superior to all other created beings.

(‘Abdu’l-Bahá, Words spoken on 1911-Oct-18 in Paris -- ABU1414)

And the animal kingdom, no matter how far it may evolve, can never become aware of the reality of the intellect, which discovereth the inner essence of all things, and comprehendeth those realities which cannot be seen; for the human plane as compared with that of the animal is very high.

(‘Abdu’l-Bahá, 1921-May-01, to Mr A A Dan Zidgiz -- AB00103)

In the same way the animal remaineth totally unaware of that power of the human mind which graspeth universal ideas and layeth bare the secrets of creation---so that a man who liveth in the east can make plans and arrangements for the west; can unravel mysteries; although located on the continent of Europe can discover America; although sited on the earth can lay hold of the inner realities of the stars of heaven. Of this power of discovery which belongeth to the human mind, this power which can grasp abstract and universal ideas, the animal remaineth totally ignorant, and indeed denieth its existence.

(‘Abdu’l-Bahá, 1910-Jan-07, to Ostburg, George E et al -- AB00409)

It was then stated that the criterion of the senses is the measure of understanding for animals. For instance, a cow considers whatever is perceptible to be definitive, and is utterly unaware of invisible, intelligible realities. The cow has no knowledge whatsoever of God, no awareness of intellect and the intelligible, no knowledge of the power of discovery in human reality, no knowledge of the force of gravity, no knowledge of the ethereal matter in which you believe, for it is imperceptible.

(‘Abdu’l-Bahá, 1919-Jul-04, to Mihdi Gulpaygani -- AB00166)

This power of perception can never be found in the animal kingdom; but man by this power can prove that the sun is a center and that the globe and other bodies revolve around it. This power of judgment, possessed only by man, proves his excellence; for the virtues and faculties of other things and substances are created in man, and, above all, he is given virtues with which the other kingdoms are not endowed.

(‘Abdu’l-Bahá, Words to George Winterburn et al, spoken on 1904-Feb-08 -- ABU0667)

Mind makes geological discoveries in subterranean depths and determines the processes of creation in the earth's lowest strata. The sciences and arts, all inventions, crafts, trades and their products have come forth from the intellect of man. It is evident that within the human organism the intellect occupies the supreme station.

(‘Abdu’l-Bahá, Address to the Baha'is at Parsons home in Washington, 1912-Apr-25 -- ABU0233)

He speaks from the East to the West through a wire. He is able to store and preserve his voice in a phonograph. Though he is a dweller upon earth, he penetrates the mysteries of starry worlds inconceivably distant. He discovers latent realities within the bosom of the earth, uncovers treasures, penetrates secrets and mysteries of the phenomenal world and brings to light that which according to nature's jealous laws should remain hidden, unknown and unfathomable. Through an ideal inner power man brings these realities forth from the invisible plane to the visible.

(‘Abdu’l-Bahá, Public address given in Baptist Temple on 1912-Jun-08 -- ABU0007)

Such life and power existeth not in the animal kingdom, for the human spirit discovereth the realities of things, inventeth these crafts, discovereth all these sciences, unveileth the mysteries of nature, administereth affairs of the East while in the West, and maketh discoveries concerning the heavens while on earth.

(‘Abdu’l-Bahá, Words spoken at Theosophical Society in Paris, 1913-Feb-13 -- ABU0085)

The inner ethereal reality grasps the mysteries of existence, discovers scientific truths and indicates their technical application. … It is the inner reality which comprehends things, throws light upon the mysteries of life and being, discovers the heavenly Kingdom, unseals the mysteries of God and differentiates man from the brute.

(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Dec-04 -- ABU0033)

Hence, we know that in the human organism there is a center of intellection, a power of intellectual operation which is the discoverer of the realities of things. This power can unravel the mysteries of phenomena. It can comprehend that which is knowable, not alone the sensible. … All the sciences which we now utilize are the products of that wondrous reality.

(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-09 -- ABU0138)

Man is possessed of the emanations of consciousness; he has perception, ideality and is capable of discovering the mysteries of the universe.

(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Jul-24 -- ABU0096)

These ideal virtues or powers in man surpass or surround nature, comprehend natural laws and phenomena, penetrate the mysteries of the unknown and invisible and bring them forth into the realm of the known and visible.

(‘Abdu’l-Bahá, Public address given at Plaza Hotel on 1912-May-02 -- ABU0122)

In the world of science, manifold advancements have been achieved, how many hidden realities of creation have been discovered, and the holy power of the mind has unveiled the concealed mysteries and protected truths of the natural world, has broken through the laws of nature, and brought those hidden mysteries from the realm of the unseen into the visible realm.

(‘Abdu’l-Bahá, 1916-12, to Baha'is of Germany -- AB02189)

Similarly with the power of mind - what you see in the realm of existence was once hidden; the human spirit discovered it and brought it from the realm of the hidden to the realm of the visible.

(‘Abdu’l-Bahá, 1920-Jul-14, to Jamshid Khudadad Farsi -- AB02512)

The light of the spirit illumines the world of existence and release it from the clutches of materialism.
The ears can hear the voice in a limited distance, the vision of the eyes similarly is circumscribed but the spirit sees the East and the West; while in the West it organizes important affairs in the East; while on earth it discovers heavenly satellites; it unfolds the mysteries of phenomena; it goes under the earth and brings into the light of day the geologic secrets.

(‘Abdu’l-Bahá, Words to Ethel Fraser, spoken at Baltimore Hotel on 1913-May-06 -- ABU1447)

For this reason we say that the spirit of man can penetrate and discover the realities of all things, can solve the secrets and mysteries of all created objects. While living upon the earth, it discovers the stars and their satellites; it travels underground, finds the metals in their hidden depths and unlocks the secrets of geological ages. It can cross the abysses of interstellar space and discover the motion of inconceivably distant suns.

(‘Abdu’l-Bahá, Public address given on 1912-Aug-17 -- ABU0825)

All the arts, sciences, industries, and inventions were once in the invisible world- were hidden mysteries; but the intellectual power of man has revealed them -has brought them forth from the invisible to the visible world.

(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU0780)

God has deposited in man a holy power which is the discoverer of the reality of phenomena, which transcends the regulations of nature and which rules over the powers of the physical world. Through that power man is distinguished from the animal.

(‘Abdu’l-Bahá, Words to the friends, spoken at Baltimore Hotel on 1913-May-03 -- ABU0216)

You say it is the discoverer of the reality of things. This is the encompasser. This is the discoverer. This is the maker of rules. This is the cause of order in the world. The world of existence moves because of this.

(‘Abdu’l-Bahá, Words to Fugeta et al, spoken on 1920-Jan-01 -- ABU1881)

Through it industries are established, the past and present are laid bare and the underlying realities are brought to light. Let us make nature our captive, break through all laws of limitation and with deep penetration bring to light that which is hidden. The power to do this is the greatest of divine benefits.

(‘Abdu’l-Bahá -- ABU1902)

All that we see around us is the work of mind. It is mind in the herb and in the mineral that acts on the human body, and changes its condition.

(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU3531)

There is, however, a faculty in man which unfolds to his vision the secrets of existence. It gives him a power whereby he may investigate the reality of every object. It leads man on and on to the luminous station of divine sublimity and frees him from all the fetters of self, causing him to ascend to the pure heaven of sanctity. This is the power of the mind, for the soul is not, of itself, capable of unrolling the mysteries of phenomena; but the mind can accomplish this and therefore it is a power superior to the soul.

(‘Abdu’l-Bahá -- ABU0586)

This is a proof that the spirit of man differentiates and distinguishes him above all the lower kingdoms. It is this spirit to which the verse in the Old Testament refers when it states, "And God said, Let us make man in our image, after our likeness." The spirit of man alone penetrates the realities of God and partakes of the divine bounties.

(‘Abdu’l-Bahá, Public address given on 1912-Aug-16 -- ABU0004)

As he possesses sense endowment in common with the animals, it is evident that he is distinguished above them by his conscious power of penetrating abstract realities. He acquires divine wisdom; he searches out the mysteries of creation; he witnesses the radiance of omnipotence; he attains the second birth -- that is to say, he is born out of the material world just as he is born of the mother; he attains to everlasting life; he draws nearer to God; his heart is replete with the love of God.

(‘Abdu’l-Bahá, Public address given on 1912-Aug-17 -- ABU0572)

Nevertheless the spirit of man is powerful; for the spirit of man can soar in the firmament of knowledge, can discover realities, can confer life, can receive the divine Glad-Tidings.

(‘Abdu’l-Bahá, Words spoken at Persian embassy in New York, 1912-Apr-23 -- ABU3259)

The intellect is a great instrument and a truthful messenger from God - it conveys both good and evil.

(Bahá’u’lláh, 1306-02-12 [1888-Oct-18], to Sadr Munajjimi -- BH06522)

Further quotations · supplied wording and references

...thou shouldst investigate all things in a methodical and scientific way, and by clear proofs, perspicuous signs and incontrovertible evidences, seek to discover the undisclosed verities and the hidden mysteries which are concealed in the inmost heart of the realities of the universe.

('Abdu'l-Baha, provisional translation, Lawh-i-Aflakiyyih, MKT1:022)

Catalogue reference: AB00023 · passage alignment is approximate; supplied wording retained.