The human body

The allotted span of human life does not vary from age to age. In the pyramids are to be found the bodies of men who lived four or five thousand years ago. They show forth the same characteristics as men of today.

As to the human spirit, its likeness is that of a glass and the bounty of the sun. That is, the body of man, which is composed of the elements, is the most perfect form of composition and combination, the soundest arrangement, the noblest composition, and the most perfect of all existing things. It grows and develops through the animal spirit. This perfect body can be compared to a mirror and the human spirit to the sun: If the glass is shattered or the mirror destroyed, no harm befalls the outpouring grace of the sun, which continues unabated.

When the body of man is perfected, physical evolution comes to an end, since nature does not seek to build a higher form than that of man. But the evolution of spirit continues until reason, the mental powers, and the emotional capacities are evolved in it. These are not developed by entities which pass from body to body, but by the universal or World-Spirit of man. The results of each individual life-experience go to the general enrichment of humanity. As a hundred lamps may be lit from a single flame, so the one World-Spirit illumines the minds of countless men. Without this spirit, man's body, like the lamp, is lifeless matter.

This evening I will speak to you upon the subject of existence and nonexistence, life and death. Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. We find the complex human organism simply an aggregation of cellular structure; the tree is a composite of plant cells; the animal, a combination and grouping of cellular atoms or units, and so on. Existence or the expression of being is, therefore, composition; and nonexistence is decomposition, division, disintegration. When elements have been brought together in a certain plan of combination, the result is the human organism; when these elements separate and disperse, the outcome is death and nonexistence. Life is, therefore, the product of composition; and death signifies decomposition.

(4) In the human world, 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.

… Since the pure essence, whose identity is unknown, possesses the virtues of the worlds of matter and of the Kingdom, it has two aspects -- 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 comprehender, 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.

In any case, let us return to our subject. You had asked how, if the human form is deprived of consciousness, it still obeys the commands of the spirit. Know then that the spirit permeates and flows through all the members and organs of man, its will is effective, and the members and parts are its instruments, through which it manages affairs and arranges actions. The members are instruments and the spirit is the doer - like when someone takes up a sword and wages war: the sword is the instrument but is subject to the striker. The spirit sees through the eye, hears through the ear, speaks through the tongue, manages affairs through all the members, and all members are alive through the spirit. How can it be unconscious of the spirit? But its consciousness is to a certain degree.

Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. The spirit however possesseth various grades and stations.

… Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one's vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an all-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function. Consider the body of man, and let the part be an indication of the whole. Consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other. Every part is the essential requisite of all other parts and has a function by itself. It is the mind that is the all-unifying agency that so uniteth all the component parts one with the other that each dischargeth its specific function in perfect order, and thereby co-operation and reaction are made possible. All parts function under certain laws that are essential to existence. Should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly; and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power.

We have already explained that the spirit of man is not contained within the body, for it is freed and sanctified from ingress and egress, which are among the properties of material bodies. Rather, the connection of the spirit with the body is like that of the sun with the mirror. Briefly, the human spirit is always in one condition. It neither falls ill with the illness of the body nor is made healthy by the latter's health; it does not become weak or incapacitated, wretched or downtrodden, diminished or lessened---that is, it suffers no harm or ill effect on account of the infirmities of the body, even if the body were to waste away, or if the hands, feet, and tongue were to be cut off, or if the powers of sight and hearing were to be disrupted. It is therefore evident and established that the spirit is different from the body and that its immortality is not conditioned upon the latter's, but that the spirit rules supreme in the world of the body, and that its power and influence are as plain and visible as the bounty of the sun in a mirror. But when the mirror is covered with dust or broken, it will be deprived of the rays of the sun.

In connection with the impossibility of descent in the planes of existence, the point of the effect of old age in the form of second childhood was raised.

'Abdu'l-Baha said that was not really a deterioration of the essential part of the man, the mind or spirit, but a weakening of the functional organs. For example, the wick in a lamp may burn out or become low, but the oil is still there and the light in that sense is not discontinued; or the chimney may become blackened with smoke, but the light shines within as brightly, though it be not as plainly discernible.

What becomes of the soul after its separation from the body? The question concerns that which has a place and that which is placeless. The human body is in space; the soul has no place in space. Space is a quality of material things and that which is not material does not partake of space. The soul, like the intellect, is an abstraction. Intelligence does not partake of the quality of space, though it is related to man's brain. The intellect resides there, but not materially. Search in the brain you will not find the intellect. In the same way though the soul is a resident of the body it is not to be found in the body.

In regard to the phenomenon of death, know that the soul of man is sanctified and independent from material existence. It has no need to enter or exit, ascend or descend, penetrate or commingle, for these are the properties of bodies, not of souls. Therefore, the soul of man does not enter into this corporeal frame, but rather it has a connection to it. Death consists of the severing of that connection. That connection resembles the relationship between a mirror and the sun. The sun does not enter into or depart from the mirror, and does not incarnate itself therein, but has a connection to the mirror and is reflected within it. When that connection becomes severed, the mirror is deprived of its brilliance, loveliness, and charm. For this reason, the expression "the soul has departed from the body" is metaphorical and not factual. Furthermore, the connection between the soul and the body may be severed gradually or it may be severed all at once.

The human body is in reality very weak; there is no physical body more delicately constituted. One mosquito will distress it; the smallest quantity of poison will destroy it; if respiration ceases for a moment, it will die. What instrument could be weaker and more delicate? A blade of grass severed from the root may live an hour, whereas a human body deprived of its forces may die in one minute. But in the proportion that the human body is weak, the spirit of man is strong. It can control natural phenomena; it is a supernatural power which transcends all contingent beings. It has immortal life, which nothing can destroy or pervert. If all the kingdoms of life arise against the immortal spirit of man and seek its destruction, this immortal spirit, singly and alone, can withstand their attacks in fearless firmness and resolution because it is indestructible and empowered with supreme natural virtues.

Consider, for instance, the rational soul which is a divine trust deposited within human beings. Observe within thyself how movement and rest, will and purpose, and all else above and below these, as well as hearing, sight, smell, speech, and other outward and inward senses, all exist through its existence. Indeed, were its connection with the body to be severed even slightly, all these senses would be deprived and prevented from their effects and actions. This is most evident and known, that the effect of all these aforementioned causes is dependent and conditional upon the existence of the rational soul, which is a sign of the manifestation of the sovereign Unity. Through its manifestation all these names and attributes appear, and through its concealment all become non-existent and perish.

Know thou concerning what was asked about the mind, the soul and the spirit that these three and their like which are mentioned in reference to man are manifestations of that sign by which man was established. Exalted be this creation which tells of its Creator, and the hearts of the mature have failed to know it as it truly is. For instance, that by which thou movest, hearest and seest is one, even if thou namest it by all names, as it has been called by different names by the tongues of those who remember. Yet in its essence it is sanctified above all that people speak of and all that they attribute to it. However, its manifestations and names differ according to the recipient and the means. For example, when it is directed to the place of hearing and its means, an effect, attribute and name appear, and when directed to the place of sight and the means ordained for it, another effect and attribute appear. This ye witness within yourselves and are among those who bear witness. All this is from its orientation toward the outward means in the human temple. Likewise consider the inward and be among those who observe. For instance, its connection to the heart, liver, spleen, head and other parts - through the differences in these stations different attributes and distinct names appear, just as ye name it mind, soul and spirit, and it has become known by these names among the worlds.

As to spiritual influences, although it might seem strange that these stars should exert a spiritual influence upon the human world, yet were you to reflect deeply upon this matter you would not be greatly surprised by it. My meaning, however, is not that the deductions that the astrologers of old made from the motions of the stars and planets were true, for these were mere figments of the imagination which had their origin with the Egyptian, Assyrian and Chaldean priests, or rather stemmed from the idle conjectures of the Hindus and the superstitions of the Greeks, the Romans and the other star-worshipers. My meaning, instead, is that this endless universe is like the human body and that all its parts are connected one with another and are linked together in the utmost perfection. That is, in the same way that the parts, members and organs of the human body are interconnected, and that they mutually assist, reinforce and influence each other, so too are the parts and members of this endless universe connected with, and spiritually and materially influenced by, one another. For example, the eye sees and the entire body is affected; the ear hears and every limb and member is stirred. Of this there is no doubt, for the world of existence is also like a living person. Thus, the interconnection that exists between the various parts of the universe requires mutual influences and effects, whether material or spiritual.

For example, in the members of the body there exist differences; the eye is not the ear, the hand is not the foot; but there is a collective power in man, which is the spirit that is of utmost power. Therefore the differences of the members is not important. The oneness of the spirit causes harmony among the members, or organs. It has given such a unity to the organs that the differences even are harmonious. If the body of man merely consisted of eyes, or head, or ears, it would have no beauty. The oneness of the spirit has given such a unity to these organs that the differences are as ornaments for the body.

Observe with the sight God created in your identity and essence that one of the attributes of Truth is that no affair occupies Him to the exclusion of another affair. This station has its sign in man, as thou seest that in a single moment he hears, sees, speaks, smells, understands and perceives, and no affair prevents him from another affair. Likewise observe in the names of God the Exalted that He is All-Hearing, All-Seeing, All-Knowing, All-Wise, Ever-Living, All-Powerful, Most Generous, All-Pardoning, All-Forgiving, and similarly all the names, such that from each of God's Most Beautiful Names and each of God's Supreme Attributes thou seest a sign existing in man that tells of its Creator. Were it not for this sign, none would comprehend these Names and Attributes. For example, canst thou explain sight and vision to one born blind? Canst thou make the deaf understand the power of hearing? No, by the Lord of Lords! Rather, he remains veiled and heedless of it.

O questioner! Man is the greatest index and the mightiest talisman. He is an index in which are found the representations of all that hath been created in earth and heaven. When the spirit is freed from incidental limitations and earthly conditions, it traverseth all stations, and the more it is detached, the swifter, more constant and more truthful is its journey. If it be said that the human temple is, in one station, the kingdom of God, this is the truth in which there is no doubt, for the representation of all things is found and witnessed therein. Though some have called it the lesser world, yet We bear witness that it is the greater world. Its changes and variations have been and shall be due to other causes, like the change in the taste of a sick person who perceiveth bitterness in that which is sweet. The change hath not occurred in the sweetness, rather the taste hath altered.

As for the verse mentioned in The Seven Valleys, this verse is from His Holiness Ali: "Dost thou reckon thyself only a puny form, when within thee the universe is folded?" He says, look not upon the smallness of thy physical frame, which is but an earthly shell and a handful of dust, but rather consider that pure spirit which possesses all perfections and is connected to this body. For that pure spirit is an effulgence from the divine bounties and possesses all human perfections. This pure spirit is like a light hidden and concealed within a lamp, and when ignited by the fire of the love of God, its rays become manifest in the realm of existence.

The substance of this gate is this, that since this outer body is the throne of that inner body – so that whatsoever may be destined for the former, the latter too will be implicated in its fate (for otherwise, that which experienceth delight or pain is it, in this body, not this body itself) – it is for this reason – namely, that this body was once the throne of that – that the Lord hath decreed in respect thereof that it be preserved to the utmost extent possible, so that it may be spared whatsoever might cause it abhorrence. For the essential body, upon its throne, looketh upon this body: and should it behold that this hath been honoured, it shall seem as though it too hath been honoured; whereas, should it behold the reverse, there shall befall it that which shall befall it. It is for this reason that the command hath been given for it to be honoured and respected to the highest degree.

The human form is the greatest proof of God in His creation. It is the Book that He has written with His own hands. It is the Temple that He has reared with His wisdom. It is the universal compendium of the forms of all the worlds. It is the epitome of the Well-Guarded Tablet [hiya al-mukhtasar min al-lawh al-mahfuz]. It is the witness of all that is hidden. It is the proof unto all who deny. It is the straight path, and the bridge suspended between paradise and the fire.

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