(‘Abdu’l-Bahá, Lawh-i-Tanzih va Taqdis (=Lawh-i-Dukhan), 1906-Dec-11, to Baha'is of the world -- AB00109)
Material and spiritual life: influence in both directions
connection between material and spiritual worlds
Editorial introduction
Sound is nothing but trembling air, ‘Abdu’l-Bahá observes, and yet a single melody can lift the spirit, stir it to sorrow, or rouse it to action. From that small marvel opens a whole vision of the world: the material is not sealed off from the spiritual but answers it at every point, the way the eye sees and the heart is moved. Fresh air and fragrant scenery lighten the soul; verses chanted alone in a room spread their fragrance to distant hearts; a House of Worship built of stone quickens the spirit of the whole world. The current runs the other way too, as inward purpose takes shape in deeds, and the earth becomes a workshop where character is refined and moulded. Aristotle, reflecting on rhythm and melody, also found that music can shape feeling and form character [1]. Such insight is a doorway. It leads toward music and singing as a gift to the soul, toward the subtle bond between soul and body, and toward those connections of the heart that distance, and even death, cannot sever.
Selected passages
In short: melodies, though they are material, are connected with the spiritual, therefore, they produce a great effect. A certain kind of melody makes the spirit happy, another kind makes it sad, another excites it to action.
… The meaning is that melody causes whatever feeling is in the heart to increase.
(‘Abdu’l-Bahá, Words to Mary Lucas and other pilgrims, spoken on 1905-Jan-30 -- ABU0474)
(‘Abdu’l-Bahá, Chapter 69, The Influence of the Stars and the Interconnectedness of All Things, 1905-Jan-30 -- AB00475)
Some material things have a spiritual effect. The spoken words cause a vibration which produces an effect upon the ear. This is material, but the effect is spiritual--that is, the spirit of man feels the effect-- either of gladness or sadness.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU3428)
Although music or an ordinary pleasing voice is of the physical realm, yet it has an effect upon the spirit. In the same manner, freshness and purity of the air, the atmosphere, the scenery and sweet fragrances impart joy, spirituality and comfort to the heart. Even though these are physical phenomena they have a great spiritual influence.
(‘Abdu’l-Bahá, Words to some musicians, spoken on 1912-Aug-13 -- ABU2860)
Divine music exhilarates the Spirit while earthly music has an effect over the body. Divine music belong to the Kingdom of God; earthly music is of this mundane world.
(‘Abdu’l-Bahá, Words spoken on 1912-Dec-23 in London -- ABU3104)
(Bahá’u’lláh, Suriy-i-Ism, to Mulla Sadiq Khurasani -- BH00994)
Upon the canvas of creation with the brush of their deeds and [lives] and actions, they paint immortal pictures which cannot be found in any Art Museum of Europe and America but you find these masterpieces of these spiritual Artists in the hearts.
(‘Abdu’l-Bahá, Words to a painter, spoken at Hotel Marquardt on 1913-Apr-03 -- ABU2866)
(‘Abdu’l-Bahá, 1904-Feb-08, to Edwin C Anderson -- AB02947)
Some material things have spiritual effect, and the Mashrak-el-Azkar is a material thing that will have great effect upon the spirits of the people. Not only does the building of the Mashrak-el-Azkar have an effect upon those who build it, but upon the whole world.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU2684)
Know ye that when this Temple of God shall be built in Chicago it will be to the spiritual body of the world what the inrush of the spirit is to the physical body of man, quickening it to its utmost parts and infusing a New Light and Power.
(‘Abdu’l-Bahá -- ABU1892)
[The people] would prostrate themselves before the stones upon which the apostles had sat, and this is due to their connection with God and from the power of the persistence of their reality, such that even their sitting upon a stone has this effect.
(‘Abdu’l-Bahá, Words spoken on 1915-Jul-21 in Haifa -- ABU3310)
(‘Abdu’l-Bahá, Public address given on 1912-Aug-18 -- ABU0049)
You have asked how we can harmonize scientific theories ["philosophical ideas"; afkar-i-faylasufi] with the ideas of religion [afkar-i-diyanati]. Know that this material world is the mirror of the Kingdom, and each of these worlds is in complete correspondence with the other. The correct theories of this world which are the result of sound scientific thinking are in agreement with the divine verses without the slightest divergence between them, for the truth of all things is laid away in the treasuries of the Kingdom.
(‘Abdu’l-Bahá, 1908-Apr-04, to Georgine D'ange D'astre -- AB00457)
This material world has an outward appearance, as it has also an inner reality. All created things are interlinked in a chain leading to spirituality and ultimately ending in abstract realities.
(‘Abdu’l-Bahá, Words to Mrs Parsons, spoken at Parsons home on 1912-Apr-28 -- ABU2460)
Consider this, that a single world amongst those worlds is the spiritual world of man. Although it is hidden and concealed from the outward eye, yet to those possessed of inner vision, its presence and existence, its signs and traces, its effects and attributes, its power and influence, are as manifest, clear, and real as the sun.
(‘Abdu’l-Bahá -- AB03491)
"He didn't understand You the other day, my Lord. He thinks that You teach asceticism, that the spirit and the flesh are two separate things."
"That is not what I said," the Master replied. "I said that the spiritual man and the materialist were two different beings. The spirit is in the flesh."
(‘Abdu’l-Bahá, Words to Juliet Thompson, spoken on 1912-Jun-15 -- ABU3454)
(‘Abdu’l-Bahá, Public address given at 309 W 78th St on 1912-Jun-16 -- ABU1034)
The human body is in need of material force, but the spirit has need of the Holy Spirit.
(‘Abdu’l-Bahá -- ABU3086)
In brief, I have explained every proof and made clear every evidence that in the human world there is a spiritual power, there is an active spirit, and by this man is distinguished from that which is below man. Man shares with all beings in all degrees, but through the gift of spirit he is distinguished from all creation. This spirit is a breath of the divine breaths and a ray from the Sun of Reality.
(‘Abdu’l-Bahá, Words spoken at Parsons home in Dublin, 1912-Aug-15 -- ABU0240)
But the life of the soul is life. It is a life whereby the human world is illumined, and which distinguishes man from the animal. It is a life which is imperishable and everlasting; it is the very radiance of the grace of God. The spiritual life of man is the cause of attaining eternal glory; the spiritual life of man is the cause of drawing near to God; the spiritual life of man is the cause of gaining admittance into the Kingdom of God; the spiritual life of man is the cause of obtaining universal virtues; the spiritual life of man is the cause of shedding illumination upon the world of humanity.
(‘Abdu’l-Bahá, Words spoken at 309 W 78th St in New York, 1912-Jul-07 -- ABU0182)
Take another example: (Here Abdul Baha moved his fingers) These members of man move through the power of the spirit. If there were no spirit, no members could move. When all those members are perfect, the movements are in order. The spirit causes this orderly motion. But if an illness affects the hand the movement is impaired. For instance, he wishes to move the fingers to one side, but they go to the other, owing to paralysis. Whether the movement be normal or abnormal, both are from the spirit.
(‘Abdu’l-Bahá, Words to Fugeta, et al, spoken on 1919-Dec-31 -- ABU0261)
Still, there is no doubt the body and the mind act and react, the one on the other, and the mind can greatly aid and modify even the ills that are purely of a physical and outside origin."
(‘Abdu’l-Bahá, Words spoken ca. Sep. 1911 in London -- ABU2421)
The powers of the sympathetic nerve are neither entirely physical nor spiritual, but are between the two systems. The nerve is connected with both. Its phenomena shall be perfect when its spiritual and physical relations are normal.
When the material world and the divine world are well co-related, when the hearts become heavenly and the aspirations grow pure and divine, perfect connection shall take place. Then shall this power produce a perfect manifestation. Physical and spiritual diseases will then receive absolute healing.
(‘Abdu’l-Bahá, 1915 or <, to Dr Edwin Hartley Pratt -- AB09100)
'Abdu'l-Baha: "No it is not a physical condition, but spiritual, a very high one which is so intense it reaches the nerves and these react upon the body. When one is spiritually developed, the body responds to spiritual conditions or emotions."
(‘Abdu’l-Bahá, Words to Waite, Harrison et al, spoken on 1909-Oct-12 -- ABU3376)
...the more the physical body improves the more it is capable of making spiritual progress.
(‘Abdu’l-Bahá -- ABU3773)
Man's happiness has its source in the heart, not in the body. When his heart is glad, a man is happy, though in prison. When his heart is sad, he can not be happy, though in a paradise.
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU1280)
There are two kinds of order, temporal and spiritual; political and divine - and both are necessary and complementary. The political order illumines the world, while the divine order transforms hearts into a rose garden. The former maintains control and discipline over bodies, while the latter serves to protect, preserve and quicken spirits.
(‘Abdu’l-Bahá, 1900 or <, to Jinab Nun Za -- AB05320)
(‘Abdu’l-Bahá, Public address given in Church of the Ascension on 1912-Jun-02 -- ABU0006)
(‘Abdu’l-Bahá, Public address given at New Thought Forum on 1912-Aug-25 -- ABU0079)
Yet man must ever remember the earth plane is a workshop, not an art gallery for the exhibits of powers. This is not the plane of perfection, but earth is the crucible for refining and moulding character.
(‘Abdu’l-Bahá -- ABU2410)
You will establish a connection between the divine realm and the material world, and become an intermediary between the realm of place and placelessness.
(‘Abdu’l-Bahá, 1893-Jan-24, to Mirza Ali Khan -- AB03747)
Now, this nearness is not confined to earthly regions - rather, the possible has drawn near to the impossible, the lowest center has drawn close to the Supreme Concourse, and connections have been established between the world of dust and the sacred realm. One end of the wire is fixed at the center of transmission and the other end in the Kingdom of the All-Forgiving Lord.
(‘Abdu’l-Bahá -- AB04679)
The Sun of Truth, the Most Great Luminary, the Most Luminous Orb, the Dawn of Guidance rose and shone forth from the dayspring of hopes of the kings of the realm of knowledge. From the intensity of its radiating rays, the inner and outer worlds, the realm of bodies and spirits, and the kingdom of truth and metaphor were brought to excitement and tumult.
(‘Abdu’l-Bahá, to Jinab-i-Siyyid -- AB03121)
In whatever time and place it may have risen, time and place have authority in the physical world, not the divine realm. Especially time, which is relative - the world of existence is eternal, meaning one day without beginning or end. These times are relative to the motions and rising and setting of celestial bodies. Day and month and year have reality but do not exist - that is, year and month and days are fixed but do not exist, like directions such as east and west and south and north which are fixed but do not exist.
(‘Abdu’l-Bahá, 1909-Dec-08, to Shahriyar Ardishir Rahmatabadi -- AB01846)
Time with us is measured by the sun. When there is no more sunrise, and no more sunset, that kind of time does not exist for man.
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU0975)
Moreover you have asked about the link [barzakh] between the material world and the spiritual world. You have stated that since there was a link between the mineral and the vegetable kingdoms and one between the vegetable and animal kingdoms, such a link may also exist between the material and the spiritual worlds after ascension. Know thou of a certainty that the soul is exalted above time and place and that the intervening link is also spiritual by nature, wholly detached from the contingent world.
(‘Abdu’l-Bahá, to Nur Muhammad Khan (Kirman) -- AB11857)
The Merciful God - the world of dust is narrow and dark, while the radiant world is vast and near.
(‘Abdu’l-Bahá, 1893 ca., to Jahanbakhsh -- AB10477)
Hence the inferior degree is entirely out of touch with the superior degree, but the upper can look down upon the lower and help it. that is why while we are living in this world we are not informed of the existence of the Spiritual world but the dwellers of the Spiritual world know about us and can assist and help us.
(‘Abdu’l-Bahá, Words spoken on 1913-Aug-24 in Ramleh -- ABU1154)
Of course, they can see us and know everything we are doing, for that is the world of real sight and sense.
(‘Abdu’l-Bahá, Words to Madam J, spoken on 1904-Apr-15 -- ABU3490)
To this he replied: "They see all as it affects the spirit. A great joy, a great sorrow, a sin, or a good deed: as these things darken or cloud the soul, or cause it to rise into greater light, so they see every earth event that touches you for good or ill, reflected in your soul.
(‘Abdu’l-Bahá, Words spoken ca. Sep. 1911 in London -- ABU3249)
(‘Abdu’l-Bahá, The Progress of the Soul: Words spoken ca. 1912-Dec-26 in London -- ABU1482)
Q. Are we not able, through love and faith, to make those on the other side hear of the Cause who had not heard of it while here?
A. Yes, surely sincere prayer always has its effect, and it has a great influence in the other word. We are never cut off from those who are there. The real and genuine influence is not in this world but in that other.
(‘Abdu’l-Bahá, Words to Mary Hanford Ford, spoken on 1911-Oct-18 -- ABU3450)
Just in the same way, while in this material world those who know God do not realise the blessings which He has conferred upon them; nor do those who know Him not realise the deficiencies of their state, when they leave the world of men for the spiritual realms, the gifts which God has bestowed upon them will be revealed to those who attain to Him; while the imperfections of those who walk in darkness, whose sight is veiled from God and who are bound down by attachment, will become plain to them also.
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU0563)
I said: The answer to your question is very simple and given in a few words: The body or the flesh was 'sorrowful and very heavy' (Math chap 26th v. 37) because it loathed to be separated from the companionship of such a divine, celestial Spirit and be returned to clay and dust.
(‘Abdu’l-Bahá, Words to the friends, spoken on 1915-May-22 -- ABU1363)
O honored Amin! Although the doors are closed and the ways and paths are cut off and the means of correspondence are lacking, yet spiritual connections and heartfelt bonds exist.
(‘Abdu’l-Bahá, 1917-Sep-02, to Abu'l-Hasan-i-Ardikani (Haji Amin) -- AB03985)
Though we are distant in the world of dust, yet by virtue of the pure realm we are near, gathered in a single assembly.
(‘Abdu’l-Bahá, 1900 or <, to Muhammad Unis Khalifih (Rangun) -- AB08577)
Though we are in the Holy Land and you are in the continent of America, yet the heart connections are firm and strong, for divine oneness has connected us, and in this physical world we are linked with one another, and God willing in the divine world, the realm of the Kingdom, we shall become intimate companions and confidants.
(‘Abdu’l-Bahá, 1916-Apr-14, to Ober, Harlan F et al -- AB07400)
O thou who art firm in the Covenant! In this corporeal world, despite the separation of bodies, friends remain friends and intimate with each other. In the eternal world, then, which is the world of divine unity and heavenly oneness, friendship and spiritual intimacy are naturally among the essential requisites of that sanctified world....
(‘Abdu’l-Bahá, 1911-Apr-22, to Muhammad Rida-Khan Nayrizi -- AB09920)
It is as if I talk with thee and meet thee; for distance hath no place in the realm of love and affection and the spiritual world dependeth not on physical nearness and remoteness.
(‘Abdu’l-Bahá, to Mukhtar Ganjavi -- AB11016)
By this is meant that besides this physical world the Easterner and the Westerner have been on good terms in the spiritual realm, and when they came from the world of the spirits to the physical world(?), fellowship becometh apparent again. But because there was no spiritual fellowship between the two brothers, they escape from each other in the physical world.
(‘Abdu’l-Bahá, to Aqa Abdu'llah son-in-law of Mashhadi Ibrahim Najjar -- AB05930)
But beyond this, I want to use the opportunity presented to us by your question, in order to say something to you about the most profound cause of all dissensions:
Do not all the Prophets teach: there are two worlds, a spiritual one - the Malakut-i-Allah - the realm of God - and a material world, the world of nature in the widest meaning. Well, in the physical world, in the realm of the material, the battle for existence - the struggle for a more-or-less bare subsistence - is the dominating undertone of everything.
(‘Abdu’l-Bahá, Words spoken to Miss N. on 27 Jan 1910 -- ABU0069)
In this world and the world beyond we Baha'is have but one goal: to live and to work for the Kingdom of God (Malakut-i-Allah). Immortal existence in the beyond is but a continuation of our life and work here, through other means, in other forms, in other surroundings.
(‘Abdu’l-Bahá, Words spoken to Miss St. in Aug 1910 -- ABU3351)
Further quotations · supplied wording and references
As this physical frame is the throne of the inner temple, whatever occurs to the former is felt by the latter...
SWB.095
The effects... for instance by prayers ... all these are to be attributed, not to each individual heavenly body, but to the nature of what is done.
Plotinus, Enn.IV.4.38
In the body of a man, which is the true divine example or parallel, the spirit, when in ideal control of all the lesser parts of the organism, finds the utmost harmony throughout the whole body -- each part is in perfect reciprocity with the other parts. The commands and impulses of the spirit are obeyed by the body and the body in turn in its actions and functions identifies and determines the expression the spiritual impulses shall take. This is divine unity -- and this law, being universal and found in every created object in the universe, has full application to the universal Baha'i organism made up of believers everywhere, which has been established by the Manifestation of God.
PBA.002, GTT.110, "European Teaching Committee Manual (1948)"
We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic in the world. His inner life moulds the environment and is itself deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions. COC vol1 p84,
Ruhi5.1.15 (17 Feb. 1933 on behalf of Shoghi Effendi)
Continue exploring
- interconnectedness; all things involved in all things; chain of being
- material and spiritual existence; two books
- material world a reflection of the spiritual
- mind as intermediary between soul and body
- music and singing
- relationship of the soul to the body
- soul; spirit after death
- spiritual communication; connections of the heart
- two kinds of civilization; material and spiritual civilization
For thought and discussion
Questions to carry forward
- What does the example of music reveal about the relationship between sensation, feeling, and spiritual life?
- How can an environment both express inward values and help cultivate them?
- Which distinctions are needed when a passage moves from an analogy to a claim about unseen relationships?
- How do the selections hold bodily needs together with a life of the spirit?
- What does Aristotle’s concern with music and character add to this discussion, and where does its scope differ?
- How might a community’s art, places of worship, and everyday surroundings support the qualities it wishes to develop?