Human capacity: difference, dignity, and development

The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man’s hand, the portion of others might fill a cup, and of others even a gallon-measure.

He has shown that although individuals may differ in development and capacity, they are essentially and intrinsically equal as human beings, just as the waves of the sea are innumerable and different, but the reality of the sea is one.

The ultimate reality is that in the world of existence there are degrees - the degree of imperfection and the degree of perfection. We must strive night and day so that imperfection may be transformed into perfection. For example, children in their childhood do not know, yet they are not deserving of blame. These children must be educated until they reach maturity. These saplings must be nurtured until they bear fruit. This soil must be cleansed so that the seed may yield its blessing. This patient must be treated so that healing may be obtained. No soul should be held in contempt; all humanity must be loved.

No individual should be denied or deprived of intellectual training, although each should receive according to capacity.

As difference in degree of capacity exists among human souls, as difference in capability is found, therefore, individualities will differ one from another. But in reality this is a reason for unity and not for discord and enmity. If the flowers of a garden were all of one color, the effect would be monotonous to the eye; but if the colors are variegated, it is most pleasing and wonderful.

The eye is the most finely organized part of the body; the nail is of a coarser fibre. But the body could not be all an eye and the nail is equally necessary.

In training mankind we must especially keep in mind: 1. The inherent capacity of an individual, the hereditary factor, is an unknown entity for the educator and teacher. 2. Not quite so obscure and mysterious are the moulding powers of the environment in which man grows up, in which he - according to the decree of God - was born.

But in the sight of Abdul-Baha, every soul that believes in the Most Exalted Beauty and is assured of the Blessed Beauty of Abha is accepted, for there are degrees among souls - one must look to the degrees and not expect every perfection from all. All are praiseworthy in their own degrees since they are believers and assured ones.

At the time of the appearance and manifestation of the rays of the Daystar of Truth, all occupy the same station. God then proclaimeth that which He willeth, and whoso heareth His call and acknowledgeth His truth is accounted among the inhabitants of Paradise.

Indeed, had they known Him through His own Self or by virtue of that which He hath revealed, they would not have repudiated Him when He appeared in this glorious and incomparable Name, which God hath ordained to be the Sword of His Revelation between heaven and earth, and through which truth is separated from error, even from now until the Day when mankind shall stand before the Lord of the worlds. Know thou moreover that in the Day of His Manifestation all created things besides God shall be brought forth and placed equally, irrespective of their rank being high or low.

At the time of the Revelation all men are equal in rank. By reason, however, of their acceptance or rejection, rise or fall, motion or stillness, recognition or denial, they come to differ thereafter. For instance, the one true God, magnified be His glory, speaking through the intermediary of His Manifestation, doth ask: "Am I not your Lord?" Every soul that answereth "Yea, verily!" is accounted among the most distinguished of all men in the sight of God.

As to what thou hast asked concerning the innate nature, know thou that all men have been created according to the nature of God, the Supreme, the Self-Subsisting. He hath ordained for every soul the measures of His decree as inscribed in the preserved tablets of glory.

Know thou that every soul is fashioned after the nature of God, each being pure and holy at his birth. Afterwards, however, the individuals will vary according to what they acquire of virtues or vices in this world. Although all existent beings are in their very nature created in ranks or degrees, for capacities are various, nevertheless every individual is born holy and pure, and only thereafter may he become defiled.

Moreover, knowledge is a human attribute but so is ignorance; truthfulness is a human attribute but so is falsehood; and the same holds true of trustworthiness and treachery, justice and tyranny, and so forth. In brief, every perfection and virtue, as well as every vice, is an attribute of man.

Let it not be imagined from the statement that all things are signs of God that, God forbid, the righteous and the wicked, the believer and the misbeliever, are all equal in station, or that there hath been any relationship or connection between God, exalted and glorified be He, and His creation, just as some ignorant ones, having ascended to the heights of their own vain imaginings, have conceived of unity as meaning that all signs are of God without distinction, and some have even gone beyond this station and made the signs equal and similar to God. Glory be to God!

… It is not permitted to transgress one's station and rank. The preservation of ranks is essential - that is, each thing must be observed in its own station.

But humanity is the dawning of light, which is to say that it is the beginning of the Day of Oneness and Guidance and the end of the night of plurality and loss. It is the mirror with the disposition to reflect all of the conflicting and opposing Names and is the source of the revelation of all of the Attributes of Divinity and Lordship. … However although he is the dawning-place of the manifestation of all the Names and Attributes, one of the Divine Names is manifested most strongly and appears most intensely [in each person]. Thus his being originates from this Name and returns to it.

Although all souls were created by a single word, the radiance and effulgence of the Sun of Truth varies according to the capacity of each soul.

"Your creation and your resurrection are but as a single soul." Every soil according to its capacity and worthiness produced its vegetation, yet the bounty was one bounty and the effulgence one effulgence.

It is clear that human realities differ one from another, that opinions and perceptions vary, and that this divergence of thoughts, opinions, understandings and sentiments among individuals is an essential requirement. For differences of degree in creation are among the essential requirements of existence, which is resolved into countless forms.

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. That which occupies the lowest station of existence, like the mineral, has no right to object, saying, "O God, why have you denied me the perfections of the plant?" Likewise, the plant has no right to protest that it has been deprived of the perfections of the animal realm. And, similarly, it is not befitting for the animal to complain of the want of human perfections. No, all these things are perfect in their own degree and must pursue the perfections of that degree.

So in many ways the existence of different degrees is in reality the perfection of harmony and each may attain perfection in its sphere.

If everyone lived to be a certain age--the same--the creation would be a machine. It is on account of this difference that we know everything is in the hands of God.

Some flowers have color and no fragrance. Some have both fragrance and color; some have neither. So it is with the hearts of men."

Thus there must be different conditions and stations that the Mercy of God may be appreciated and known.

From an economic standpoint in the law of living there is a great deal of difference. Some are poor, others wealthy; some are wise, others ignorant; some are patient and serene, some impatient and excitable; some are prone to justice, others practice injustice and oppression; some are meek, others arrogant. In brief, there are many points of distinction among humankind.

It is not meant that all will be equal, for inequality in degree and capacity is a property of nature.

But Baha'u'llah has laid down a great foundation for a system which, although it advocates the oneness of humanity and upholds the common weal, will preserve the various ranks. Every rank should perform its duties. Rights should be equal and all are the servants of one kind God.

The order of the world requires that there be classes. People cannot be equal because they are different in their creation - some are of the highest degree of intelligence, some are average, and some are completely devoid of intelligence. Now, can someone of the highest intelligence be equal to someone who has no intelligence at all? The human world is like an army - an army needs both generals and soldiers. Is it possible for everyone to be generals or officers, or for everyone to be soldiers? Certainly ranks are necessary.

The King appoints one to be his prime minister, another to be his greatest general, another a soldier, and so on from the highest to the lowest. If all were generals or all were soldiers, there would be no kingdom.

When we consider god has made a stone to be a stone, man to be a man, etc., can we say god has shown oppression to a stone, because it is not a man? God has given according to capacity. He has created men with nails and eyes. Can nails say, "I am oppressed because I am not the eye? Can the foot say, "O, God, Thou hast not shown Mercy because I am not the brain?" God has given according to station.

Abdul Baha: They have capacities. For instance, one has a capacity for politics, he attempts to become a merchant. He will not be successful, for he hasn't capacity for this. Then one who has the capacity for merchandise interferes in political affairs. He will not be successful here, but if he becomes a merchant he will be confirmed.

In the world of existence one must look in everything to the capacity and ability. For instance, if a man wishes to attain the art of writing, he must look to himself to see whether he has the ability or not. If a man wishes to teach, he must feel sure that he has the ability. So it is with a captain; he must first realize in himself whether he is fitted for that work or not. In short, every work depends upon capacity and ability, that is man must first see whether he has the ability for working in some profession, or not; without regarding this matter he would at last be disappointed.

But in the work of the Kingdom of God, that is exceptional: In this place or station one should not consider capacity or ability; the confirmation of the Spirit will descend; because we hold that the weakest souls through the confirmation of the Holy Spirit become the most powerful. Some souls who were outwardly ignorant, through this gift become learned ones. The weakest souls become the strongest. Many times a woman has surpassed a thousand men, or, rather, through this help could withstand all the people of the world.

His highness, Moses, was apparently a shepherd, but through the Divine Power, he overcame Pharaoh and his armies. Likewise, the disciples were the weakest souls, but through the Breath of the Holy Spirit and the assistance of the Kingdom of God, they became the strongest ones. The object which I wish to convey to you is this - you should not look at your capacity or ability, nay, rather, rely upon the confirmation of the Holy Spirit - do not doubt. Be confident and sure. It will help you.

For a child will sooner or later make manifest his natural abilities and gifts. To train his natural abilities in a manner different from this is not right. For it has often been found that certain parents forced their child to study a certain line desired by them for which, however, the child had not natural aptitude. Thus the child lavished years of his life in that line, with no progress whatever. This shows that the child's abilities were adapted to some other line of study.

There was a very wise person here, and I asked him, 'How is our friend?' He replied, 'He is unlettered and unrefined.' I asked, 'How is his work?' 'Very profitable,' was the reply. 'And how is your own work,' I inquired. 'I do not know where I will get money for tonight's bread.'

Abdul-Baha--Capacity and privilege in this Cause are intrinsic. Whosoever has a greater power of speech, whosoever has a greater power of attraction, whosoever has a greater sincerity, will advance, no matter what happens. In other movements, positions are like public offices; but in this Cause the people advance because of their innate qualities,--because their works echo in the hearts of men.

That is to say, education cannot alter the inner essence of a man, but it doth exert tremendous influence, and with this power it can bring forth from the individual whatever perfections and capacities are deposited within him. … Thus is it clearly demonstrated that by their essential nature, minds vary as to their capacity, while education also playeth a great role and exerteth a powerful effect on their development.

Surely human souls differ in their original nature. If several children from the same father and mother are raised in the same school with the same teaching, the same education and the same food and nourishment, some will reach the highest levels of knowledge and understanding, some will be average, and some will learn nothing at all. Thus it becomes clear that differences between people stem from differences in ranks and creation.

It is evident that although education improves the morals of mankind, confers the advantages of civilization and elevates man from lowest degrees to the station of sublimity, there is, nevertheless, a difference in the intrinsic or natal capacity of individuals. Ten children of the same age, with equal station of birth, taught in the same school, partaking of the same food, in all respects subject to the same environment, their interests equal and in common, will evidence separate and distinct degrees of capability and advancement; some will be exceedingly intelligent and progressive, some of mediocre ability, others limited and incapable.

Answer: There are the innate character, the inherited character, and the acquired character, which is gained through education.

As to the innate character, although the innate nature bestowed by God upon man is purely good, yet that character differs among men according to the degrees they occupy: All degrees are good, but some are more so than others. Thus every human being possesses intelligence and capacity, but intelligence, capacity, and aptitude differ from person to person. This is self-evident.

For example, take a number of children from the same place and family, attending the same school and instructed by the same teacher, raised on the same food and in the same climate, wearing the same clothing and studying the same lessons: It is certain that among these children some will become skilled in the arts and sciences, some will be of average ability, and some will be dull. It is therefore clear that in man's innate nature there is a difference in degree, aptitude, and capacity, but it is not a matter of good or evil---it is merely a difference of degree.

… As to differences in inherited character, they arise from the strength and weakness of man's constitution; that is, if the parents are of weak constitution, then the children will be likewise, and if they are strong, then the children will also be robust.

Personality is of two kinds. One is the natural or God-given personality which the western thinkers call individuality, the inner aspect of man which is not subject to change; and the other personality is the result of acquired arts, sciences and virtues with which man is decorated.

… As regards the personality which is the result of acquired virtues, let us take this mirror as an example: In the beginning it was a piece of black stone; now, through the process of purification, it has become a mirror and has reflecting power and displays its innate perfections so that they are clearly visible to all. The rock was endowed with a distinct individuality which acquired a personality through the process of education.

Owing to environment, soul-needs differ; rich and poor, wise and ignorant, etc. Environment has its dark side and its light side. Development has its good aspects and bad aspects.

… Each soul has its station of individuality in which it may develop itself, but a soul cannot leave its own station for another station or individuality. Man accomplishes his true growth when the soul develops in its own station. His station does not change; simply his capacity for knowing God is increased and developed.

Thus, there are two great blessings in the world of existence: one is innate capacity which is bestowed by the Creator; and the other, acquired perfections which depend upon training by a teacher and educator.

In beings there are degrees; all are not in the same station. Observe the various characters to be seen and compared, say, among ten children who have received identically the same treatment, training and food. Three degrees will be found, which might be classes as, rapid development, less rapid, and almost stagnant.

It is true that education transforms the desert into a rose garden, the virgin forest into an orchard, saplings into trees, and single flowers into double and treble flowers, but there is a fundamental difference in men. You may know ten children of one country, in the same school, under the same master, treated and fed in the same way. One of these children may make great progress, others may remain stationary. In the innate nature there are differences of memory, perception and intelligence. There is a superior, a middle and an inferior degree which corresponds to the difference in the fundamental estates of creation. While recognizing the influence of education we must also become acquainted with the innate disposition.

Souls possess two types of capacity: one is derived from innate powers and the other is acquired through the education imparted by the Teacher of the world of humanity. The development of innate capacity is completely dependent on education and on man's own exertions.

That child has capacity - if he is properly educated he will achieve success and prosperity in the future.

O thou who art firm in the verses of God! Just as a tailor examines the form and stature when considering cloth and garments of silk and wool, and cuts and tailors the clothing according to the figure, likewise those who bestow the garment of knowledge and understanding and sew the robe of guidance must consider capacity, capability and worthiness, and accordingly arrange the garment of education and the shirt of guidance, clothing therewith the form of search and the reality of receptive and attentive souls.

A small child cannot comprehend the laws that govern nature, but this is on account of the immature intellect of that child; when he is grown older and has been educated he too will understand the everlasting truths.

Many a child of ten is sufficiently developed and advanced to receive some teaching, and some are ready for it at the age of eight or nine.

This is the difference between the perfect man and the child. Both have the underlying qualities of simplicity and sincerity -- the child through the power of weakness and the man through the power of strength.

O thou whose years are few, yet whose mental gifts are many! How many a child, though young in years, is yet mature and sound in judgement! How many an aged person is ignorant and confused! For growth and development depend on one's powers of intellect and reason, not on one's age or length of days.

How many elderly people are deprived of intelligence and understanding, and how many young children have achieved abundant progress in faith and certitude and knowledge and perfection, becoming centers of wisdom and radiant candles in human gatherings.

Now there is a child who cannot remember things. It has no mind, no power of understanding. However much it may progress, it will not become like an intelligent person.

The first necessity for us is to increase this capacity for light. The sun is always shining and brilliant, but the blind can never see it. We must train this capacity, to receive the Divine bounty. The oil in the parable, signifies this capacity. All food is good, and a gift from God, but we must have the appetite to eat it. Suppose the rain is falling in abundance, no good is done by it in a salt desert which only grows thorns and useless plants.

At most some souls are like children who have not reached maturity - we must educate them until they mature; or they are sick - we must treat them until they are cured; or they are ignorant - we must teach them until they become knowledgeable.

Miss Stevens: "What is the attitude of the exalted Teaching of the Manifestation Baha'u'llah to the contradiction between predestination (the determination of fate) and of the free will of man (his self-determination). How, for example, did it happen that I was born as a female being, as an English woman, as a Christian, in the 19th century; why was I not born, let us say, as a male, Chinese, Confucian, in the year 1000?"

The Master: "O my daughter, you ask so many things, that His Holiness Baha'u'llah could instruct you for many days and weeks! Despite the shortage of time - it is already 10 o'clock (5 o'clock in the afternoon) - I shall try to open the door of understanding to the one who is knocking and thirsting for knowledge.

The Lord God pleased to give the human being three great mysteries (secrets, riddles) on his journey through life. The final unveiling of them will only occur when our soul has shed its earthly body. The three mysteries are:

1. The great mystery of good and evil.

2. The mystery of the suffering of infants and of the animal (i.e. of the innocent creature).

3. The mystery of the human right to self-determination - of free will.

All great Revealers (Manifestations of God), be it Moses, Christ, Muhammad, Baha'u'llah etc show that these three difficult questions are related to each other. As the fast-moving orb of the sun allows us little time, we will now converse along general lines about the mystery of human will, with the hope that the Lord God will give us once again a pleasant hour, when we can delve deeply into the eternal laws of life and death. Hear then, my children: the human soul is to be compared to a weaver, but human life to a woven fabric; the human body, and foremost the brain, is the implement, the organ, through which the weaving is done. God, the Lord, the taskmaster, covers the weaver's loom (the human milieu) with the warp of fate. Thus the place, the time, the parents, denomination, nationality, society, traits etc are forced on the human being. The human soul then weaves the weft of the fabric with the shuttle of the senses, the imagination and action until life's end, whereby - so we say -works of art of a human life appear. The material to be woven, be it hemp, yarn, wool or silk, or some other mixture, the soul cannot choose, nor the implement, but only the ways and means of weaving, insofar as they are not already predetermined to some extent by the material itself. The material itself is the organisation of the body inherited from our forebears. What then is freedom of will, predestination, determination? The human being is absolutely determined as far as heredity and instinct are concerned. - Your modern European philosophers and physicians nowadays designate instinct, so I am told, as the subconscious (or, as the ancients said: sympathism, domain of governance). The human being, however, has relative freedom of will, or better, a freedom of choice, a variation of willing. The human being is able to oppose the compulsion of instinct, the instinctive impulses, with the ability, born of understanding and imagination, to evaluate motives, namely cause and effect.

O children of the Occident, I will give you a modern simile as well - heredity and instinct are the fixed, immovable track, on which the train of life must needs run. But the driver of the locomotive - the soul - who controls and guides the engine, can drive forward or backward; he can choose different driving speeds, he can lose his way on side-tracks, he can halt at main or side stations or miss them. He follows or ignores the technical and business rules, i.e. the operational or driver's regulations etc. You surely understand this better than I, who have never ridden on a train.

But if there is a harmony in man, a quiet concord, in brief, a unity between voluntary and involuntary processes, between conscious and unconscious will, then there will result an agreement of human and divine will, or better: a unification of the human will-to-action with the eternal will of God, which results in the tranquillity of the conscience of man, his highest earthly good. What we should do lies between what we will do and what we must do, and God, the Lord, in His eternal Justice, can alone weigh and evaluate the responsibility of our free will versus the compulsion of heredity and instinct. From him to whom the Lord has given much in his cradle, will He require much later."

The rational soul is endowed from the beginning with individuality; it does not acquire it through the intermediary of the body. At most, what can be said is that the individuality and identity of the rational soul may be strengthened in this world, and that it may either progress and attain to the degrees of perfection or remain in the lowest abyss of ignorance and be veiled from and deprived of beholding the signs of God.

Observe that when spirits are attached to bodies, they are distinguished from each other in all aspects - some at the highest level of perception and perfection, others at the lowest degree of deficiency and abasement. Similarly, after their return to divine realms, this distinction and differentiation continues to exist.

[The questioner remarked that many differing opinions were held as to the conditions of the future life. Some thought that all would have exactly the same perfections and virtues; that all would be equal and alike.]

Abdu'l-Baha said there would be variety, and differing degrees of attainment, as in this world.

Thou hast written that some of the friends have informed thee that if man does not progress, he will perish and become nonexistent. What is intended is not absolute nonexistence. The meaning is that the existence of a heedless person in comparison to the existence of a perfect individual is like being nonexistent. For instance, a stone is nonexistent in comparison to man, even though it existeth in the mineral condition. In brief, all souls exist, but the existence of the heedless and the ignorant in comparison to the existence of the perfect and the wise is like nonexistence.

Who hath the power to soar in that exalted atmosphere or to cherish another beloved than Him? We all abide beneath His shadow and seek our portion from the ocean of His grace. However far the gnat may fly, it can never traverse the length and breadth of heaven, and however high the sparrow may soar, it can never attain the tree of immortality.

The sun is always shining upon mines, but all of them do not become gold and silver mines. In every mine neither are diamonds to be found. It depends upon the capacity of the mine to become diamond.

Not every nest is worthy to be the dwelling place of the celestial bird, and not every house and dwelling is befitting for the divine lamp. Rather, not every earthly bird is worthy of the heavenly rose garden.

A little child cannot understand or comprehend the words of a man of twenty years. Those who have human minds cannot understand and comprehend the heavenly mind, any more than a child can comprehend a man's mind or words.

Q. Are the Manifestations limited?

A. They are limited only by the capacity of souls to whom They reveal the Word.

We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof.

It behooveth the people of God to be forbearing. They should impart the Word of God according to the hearer’s particular measure of understanding and capacity, that perchance the children of men may be roused from heedlessness and set their faces towards this Horizon which is immeasurably exalted above every horizon.

What I have spoken is according to the capacity of the people and the exigency of the time. "The father makes gurgling sounds for the newborn infant, although his wisdom can measure the universe."

I speak according to the demands of the time and the capacity of my listeners. 'The father makes gurgling sounds for the newborn infant, although his wisdom be capable of measuring the universe.'

Difference of capacity in human individuals is fundamental. It is impossible for all to be alike, all to be equal, all to be wise. Baha'u'llah has revealed principles and laws which will accomplish the adjustment of varying human capacities.

Those men around them who heard their voice were those who were capable and desirous of hearing them.

If you speak with a magician about the Zodiac he understands you because he is a learned man; but if you speak of it to a carpenter, he will say it is nonsense, " How is it, a live man in the heavens!

As capacities differ, the purpose must be to satisfy the degree of hunger, destroy all possible antagonism and establish a point of agreement.

The soul which possesses sight can see in a moment, while the blind never see. An awakened soul is like a precious pearl in the midst of a load of pebbles which have but little value. To some it is given to hear and know the Message of Life in a short time, while others hear and receive nothing even though they make a long stay in this holy place.

Good people are of two kinds,- those who are so by natural goodness of heart, and those who attain to it by an after gift of the Spirit. All those who are truly taught of God, will accept this Truth when presented to them, but as it takes some fruits longer to ripen than others, so some will accept it immediately, and others after a long time of gradually ripening in the Sun.

One man may be highly sensitized and responds quickly to all advices and exhortations but another may need sharper measures.

Souls differ in their capacity to receive and manifest the Light of the Spirit. The Blessed Perfection said, 'There are as many ways to God as the breaths of His Human creatures.' Each soul must develop cording to its individual capacity.

It has been witnessed and known that the root of all differences, from the highest realms of meaning to the lowest levels of words, stems from the differences in the forms of mirrors. Each one relates and narrates what exists within itself. For example, observe this very river, which flows in one manner and whose relation to all palaces and edifices is equal, yet each valley receives according to its capacity, and each barrier resists according to its strength.

He says in the days of the Manifestations of God, when infinite bounty descends, souls each receive according to their capacity and measure. Like rivers which flow according to their capacity, souls receive illumination according to their capability.

The capacities of men differ. If you pour water into two vessels, a large and a small one, though both may be filled one will contain more water than the other. So of men-one may have more truth than another; but the one who has less, may still have truth.

He said: All believers have attained the Heavenly Gift, but each in a different degree. All have arrived at this Great Rolling Ocean, but each one has taken that which will quench his thirst.

Thus Christ spread the table of his spiritual food and called a great number of people in order to take their portions. Out of these only eleven came and attended the table. And these eleven, how did it happen that they gained from the blessing? It was because they had desired to come and take. They had the appetite!

The other class resembles the man who is sick and incapable of enjoying the blessings and surroundings of the country, or of eating the wholesome foods. Now the food is rich and edible, but the man sick and hence incapable of obtaining nourishment therefrom. Thus he goes back in the same condition as before.

If a cow should go to a prosperous town, a city full of bounties and divine blessings, and should be asked as to what it had found in this town, it would say, 'Nothing but cucumber peels and melon rinds.' But if a nightingale should fly to a rose garden, when it returns the reply would be, 'Verily, I have scented delicious fragrances, seen most beautiful flowers, most delightful verdure, drunk most refreshing water from gushing fountains; and I have found new life!' Now the reply of a beetle would be, 'All you have heard concerning the rose garden is false. There is neither a delightful fragrance nor beauty of verdure, nor is it joyous. In fact, when I entered it, I was displeased. All you have heard is false. Had I not escaped, I should have died!'

In brief, O loved ones of God, though the bounty is infinite, what spiritual benefit or physical gain can come to those who waste it? They are utterly deprived, forbidden, despairing, rejected, tormented and subdued. What fault lies with the morning light if the night-blind bat seeks no shelter save the cavity of endless doubts? What blame attaches to the holy fragrances if the dung beetle finds no pleasure in sweet scents and its nostrils remain unperfumed?

Know thou that the Messianic Spirit and the out-pouring of the Holy Spirit is always manifest, but capacity and ability (to receive it) is more in some and less in others.

Were unnumbered mirrors to be placed before it, each would, according to its capacity, reflect the splendor of that sun, and were none to be placed before it, it would still continue to rise and set, and the mirrors alone would be veiled from its light.

Consider how all are recipients of the bounty of the same Sun. At most the difference between them is that of degree, for the effulgence is one effulgence, the one light emanating from the Sun.

… One heart may possess the capacity of the polished mirror; another, be covered and obscured by the dust and dross of this world. Although the same Sun is shining upon both, in the mirror which is polished, pure and sanctified you may behold the Sun in all its fullness, glory and power, revealing its majesty and effulgence; but in the mirror which is rusted and obscured there is no capacity for reflection, although so far as the Sun itself is concerned it is shining thereon and is neither lessened nor deprived.

Some possessed a pure reality and were recipients of these universal outpourings, and like luminous crystal the heat of the Sun so influenced their essential nature that they acquired the heat of the ether. Others received but a reflection and a ray, while some were entirely deprived.

There are two kinds of animate beings. One kind feels the breeze, and receives its benefit as it is passing. The other kind, though in the breeze, receives no breeze therefrom. The more healthy one is (in a good, spiritual condition), the greater will be the benefit.

God is to every human being as great as the individual mental capacity permits one to see Him. So, also, is the Manifestation who represents Him in this world of beings. Each individual perceives with the faculties peculiar to his own evolution. The Manifestation appeared not for a few, but for all. To the simple, as to the great, he is the same: but some see him in one light, some in another, according to their capacities to perceive.

And the Day was one and the Light was one and the Manifestation was one and the Call was one, yet souls were at great variance and creation was in ranks differing from each other by a straight line.

How strange that those present were asleep while those absent from ten thousand leagues away heard the call and were awakened.

You find a man will be wakened by a single call. Another is never quickened even if you discharge a cannon! As soon as the ray of the sun shines through crystal it will burn, but if the same ray fall on a stone, no effect is produced.

That is, this oil is so fully prepared, so ready to be lit, that it almost catches fire of itself, though no flame be at hand; which means that the capacity for faith, and the deserving it, can be so great, that without the communication of a single word the light shines forth.

From one standpoint this is correct, for this light consists of the potential capability which is hidden in the life of man- there are certain souls whose capabilities are very great, having in themselves the latent power of igniting (or ignition) - As soon as they come in touch with a flame they take fire like a torch - others have but little capability like unto a piece of wet wood - they have the power of enkindling, but it may take some time before the wood is dry enough to light. Other souls are like unto the stones, if a stone is put into the fire for a thousand years it will not burn - it has no capability of lighting.

As for him whose vision hath deviated and whose ears God hath covered with deafness, he findeth no trace of this.

Signs and warnings profit not - stone and clay are hardly set ablaze by the heat of sparks.

And some souls are like rocks and stones - they catch no ray of light, and even if they remain in contact with fire for a thousand years and associate with flames, they will not ignite or become aflame.

O thou who art attracted to the fragrances of holiness!

In this world of being, there is much variance among human souls and great diversity in the potential and capacity of human beings. Some have the ability to be enlightened by the rays of divine unity from the lamp of sanctity but others are more attracted to those who are spiritually deprived. Some are able to breathe in the fragrant breezes of purity and others have dulled senses and cannot enjoy the perfume of the Divine. A few like certain animals, actually prefer to linger over odours which are vile.

The blind are deprived of beholding the light of the sun, the deaf receive no share of hearing the melody of the Concourse on High.

Though both appear in human form, one is like the moon and the other like cattle - such is the difference that exists within the human species!

As for the good earth, the blessed soil - it brought forth its vegetation by the leave of its Lord. But that which is corrupt bringeth forth naught but that which is worthless.

Some, like pure soil, brought forth flowers and fragrant herbs from this bounty, while others, like solid rock, remained deprived of this gift - it had no effect and made no impression.

For the manifestation of grace and bounty depends on capacity.

Even a His Holiness Christ has said, the friends of God are the salt of the earth, and the salt is but a little part of the whole. Undoubtedly the friends of God have been endowed with ability and capacity, on which account they became of the "chosen" and not of the "called."

These universal outpourings which illuminate and encompass all directions, lighting up East and West - their radiance had no effect on the eyes of the blind, their sweet fragrance did not perfume any nostrils, their wondrous bounty yielded no fruit for the ignorant soul, their precious gift gave no benefit to the base person.

This being the case, no argument remains for the remote one against the Absolute Bestower, for according to his own acceptance and seeking has he settled in that station. Otherwise, there is no suspension in the bounty of the Generous One, no cause for distancing from the source of bounty and generosity, no aversion of the Creator from the created without reason.

Thus it becomes clear that the ocean of generosity is boundless and the Most Holy Outpouring is endless. Yet provisions are apportioned and blessings are according to capacity.

Each soul hath received these outpourings according to its capacity.

Thou hast, also, assigned unto every soul a portion of this virtue in accordance with the Tablet of Thy decree and the Scriptures of Thine irrevocable judgment.

How can one who is disturbed by mention of divine authority be capable of bearing mention of divinity? Souls who considered themselves among the mighty ones and learned of the Bayan were struck down by mention of divinity - how much more so those souls who were raised in the Dispensation of the Furqan and were afflicted for centuries at the hands of the divines of idle fancy.

Today the station of the friends of God and the degrees of remembrance and utterance remain, by reason of mankind's lack of capacity, concealed and hidden.

Among them are those who gaze upon Thee, who are submissive unto Thee and humble before Thy Cause, and among them are those who rise up at one time and fall at another.

Not every ear was worthy to hear the divine call, and not every eye was fit to behold the lights of His countenance. How many among the learned and the princes among men were deprived of the recognition of the Best Beloved of the world, while the common people attained thereunto.

How many a prince turned away from the Truth and deprived himself of the Most Great Joy which appeared with manifest sovereignty! And how many a poor one heard and hastened until he reached the shore of the ocean of divine knowledge, from whose waves can be heard: "There is none other God but Him, the All-Knowing, the All-Informed."

Souls are diverse: some drink from the pure water of certitude while being detached and independent of all other waters of the earth, while others drink from different springs, and these springs too are various. Consider the Companions of the Apostle of God - may the spirit of all else but Him be sacrificed for His sake. Some were at the highest pinnacle of faith and assurance, while others would at times ascend and at times descend.

Since distinction is in faith and certitude, the one who is more attracted and further aflamed, that person excels the other, be he a man or a woman. This is the distinguishing feature, and the endearing factor lies in this.

Now, the differences among mankind are twofold: One is a difference of degree, and this difference is not blameworthy. The other is a difference with respect to faith and certitude, the absence of which is blameworthy; for the soul must have fallen prey to its own lusts and passions to have been deprived of this bounty and bereft of the attractive power of the love of God.

In short, an infinitesimal incident gives happiness to some, and the most inconsequential event makes others sad. In the morning, they are boiling over with the exuberance of joyousness, and in the evening, they have simmered down to the point of despondency and sheer disappointment. This is a sign of the weakness of their characters and the feebleness of their faith.

O thou who art illumined by the Sun of Guidance! Every bounty is possible to be bestowed according to capacity, worthiness, merit and capability, except the bounty of faith and certitude which is purely a gift and solely a bestowal, and is among those things pertaining to "He singles out for His mercy whomsoever He pleases."

There are certain gifts which God grants after request. There are others which God grants without request.

The Lord gave us the eye without our seeking it, for he gave it to us in the matrix of the mother, and there we were not conscious of any supplication for it. He conferred upon us hearing without our seeking it. All the parts and members of the human organism were given it without its asking for them.

Not every heart is capable of acting as a repository for divine love. For not every soul is suited for growing wondrous herbs--only the heart of a human being who continues to bear the trustworthiness of the All-Merciful and to give the fruit of wisdom and eloquence.

The people of the world are all divers, they plunge in the deep ocean of existence. Most of them when submerged bring out a few shells filled with mud; whereas others bring out with them peerless pearls.

When 'Abdu'l-Baha writes tablets, he is calling the souls to a station which they are potentially able to attain. It does not mean that they have attained that station at the time of the writing.

But the unfoldment of human happiness depends upon the exercise of the hidden functions of intellect. It is through the Love of God, the Knowledge of God, the spiritual susceptibilities, and the attractions of the heart.

It is the Holy Spirit of God which insures the safety of humanity, for human thoughts differ, human susceptibilities differ.

...one ought not to enquire whether one thing is less than another but whether it is, as itself, sufficient: for all things ought not to have been equal.

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It is certain that human beings are, by their very nature, different one from the other.... the disparity among individuals is due to differences of degree which are innate. But the Manifestations also consider that training and education demonstrably exert a tremendous influence.... Thus is it certain that education exerteth an influence, and for this reason the Manifestations of God, the Well-Springs of His mercy, are raised up in the world, that through the breaths of holiness They may educate the human race, and make of the suckling child a strong and valiant man.

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No matter how much the shell is educated (or polished), it can never become the radiant pearl. The black stone will not become the world illuming gem. The calocynth and the thorny cactus can never by training and development become the blessed tree. That is to say, training doth not change the human gem (i. e., human nature or entity), but it produceth a marvelous effect. By this effective power all that is registered latent of virtues and capacities in the human reality will be revealed.

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Know that in the case of man, due to difference of capacities, the same law applies, so much so that no one shall be capable of trespassing his own limit and capacity. No bird can ever fly above and beyond the limit of its flight.

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God has given to each what he deserves according to his already existing propensity (bi-ma huwa 'alayhi). This divine knowledge is the knowledge of potentialities.

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See how We have bestowed more on some than on others; but verily the hereafter is more in rank and gradation and more in excellence.

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None of us is there, but has a known station (maqamun ma'lumun); we are those ranged in ranks, we are they that give glory.

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Inherited characteristics of the soul are not innate, while the inherent ones are innate and not acquired. The inherent characteristics of the soul derive from man's own nature.

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As for what is meant by the equality of souls in the all-highest realm, it is this: the souls of the believers, at the time when they first become manifest in the world of the body, are equal, and each is sanctified and pure. In this world, however, they will begin to differ one from another, some achieving the highest station, some a middle one, others remaining at the lowest stage of being. Their equal status is at the beginning of their existence; the differentiation followeth their passing away.

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