(‘Abdu’l-Bahá, Chapter 67, Eternal Life and Entrance into the Kingdom of God, 1904-Oct ca. -- AB00336)
Mind, soul, and body: one life, several languages
mind as intermediary between soul and body
Editorial introduction
Search the brain and you will not find the intellect, ‘Abdu’l-Bahá says, although the intellect is connected with the brain; love likewise has no place, yet it is bound to the heart. The puzzle of how an embodied person thinks, perceives, falls ill with fright or is cured by good news, and stays the same self while the body changes, is approached through homely relations: the lamp and its light, the tree and its fruit, the sun and its rays, the swordsman and the sword. Mind is the power of the spirit; the organs are its instruments; and in dreams the spirit sees without eyes and travels without feet. The vocabulary shifts, and that is part of the lesson: in one Tablet mind, soul and spirit are names for a single sign; elsewhere they are distinguished by function, and translators have not always kept the terms apart. Aristotle, defining soul as the form of a living body and illustrating it with the eye and its sight, gives another way to think about unity and distinction [1], while leaving open the question of independence the Bahá’í writings answer. Old remarks about deafness or illness judge no one’s understanding today. The way leads toward the human soul, its relationship to the body, and the connection between the material and spiritual worlds.
Selected passages
(‘Abdu’l-Bahá, Chapter 55, Soul, Spirit, and Mind, 1904 ca. -- AB02018)
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. … 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.
(Bahá’u’lláh -- BH11628)
The spirit is the power of life, the mind is the power which apprehendeth the reality of things, and the soul is an intermediary between the Supreme Concourse (or Spiritual World) and the lower concourse (or material world).
(‘Abdu’l-Bahá, 1902 or < -- AB00620)
Spirit is the highest and supreme development of the soul. Soul is the material or outer self--the Mind. is the action of the Soul's powers. The Body is the physical covering or medium in which Mind acts and functions. At death everything but Spirit is destroyed and becomes extinct.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU3225)
When it discovers realities it is called the mind or intellect. When it is the cause of life it is called the spirit. It is the same agency functioning in different degrees. When it answers analytical questions it is called the subconscious mind, because it discloses truths. When it is the cause of comfort and life it is called spirit. This is the consultant.
(‘Abdu’l-Bahá, Words spoken at Theosophical Society in San Francisco, 1912-Oct-11 -- ABU2422)
Question: "What is the difference between heart and mind?"
Answer: "Both are one. Sometimes it is called heart and sometimes mind: but mind is of two kinds; one is a worldly mind which seeks the livelihood.
(‘Abdu’l-Bahá, Words spoken in Feb. 1910 -- ABU3066)
We must consider it according to its use. Because it is the discoverer of reality, they call it intellect, for it is the cause of the true life of man. When it produces an effect on one, we speak of it as the heart, whilst these three things are one.
(‘Abdu’l-Bahá, Words to Fugeta et al, spoken on 1920-Jan-01 -- ABU2940)
(‘Abdu’l-Bahá, Lawh-i-Dr Forel (Tablet to Dr Forel), 1921-Sep-21, to Auguste Forel -- AB00020)
(‘Abdu’l-Bahá, 1921-May-01, to Mr A A Dan Zidgiz -- AB00103)
Question: What is meant by the Mirror for Divine Reflection?
Abdu'l Baha: "Mirror" is the whole body, the brain in particular.
(‘Abdu’l-Bahá, Words spoken in May 1911 in Ramleh -- ABU2186)
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.
(‘Abdu’l-Bahá -- ABU0541)
The throne of reason is the brain. Reason is a monarch over the body and the five senses.
(‘Abdu’l-Bahá, Words to some Arabs, spoken on 1914-Feb-09 -- ABU1093)
It is generally understood that the seat of thought, consciousness and volition is the brain; it is the organ of intellection and understanding. The heart also displays a part through the central nervous system - thus the activities of the brain and the heart by the means of afferent and efferent nerve fibers are connected together.
(‘Abdu’l-Bahá, Words to Esmael, spoken on 1914-Dec-09 -- ABU2789)
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.
(‘Abdu’l-Bahá, 1912-Feb-19, to Husayn Tabrizi -- AB01309)
(‘Abdu’l-Bahá, Chapter 56, The Outward and Inward Powers of Man, 1904 ca. -- AB01868)
Until a thing be perfected in every respect, it yieldeth no fruit. For example, the faculty of thought, the faculty of imagination, the rational faculty, the perceptive faculty, and the faculty of memory---these powers must be gathered together, that from them a result may be produced and that man may apprehend meanings. Even so, when sight, hearing, taste, smell, and touch are combined, then are they fruitful. In like manner, should man possess the power of thought, yet lack the power of perception, no result is obtained. Should he possess all the powers, yet lack memory, they are fruitless.
(‘Abdu’l-Bahá, Words spoken on 1915-Sep-06 in Haifa -- ABU0263)
The sensory powers are instruments for the mind. For example, the eye beholds light, but light and eye are two different things and the eye is the means for the transmission of light to the mind. If there occurs a defect in the instrument, the mind discerns it.
(‘Abdu’l-Bahá, Words spoken at German hostel in Tiberias, 1916-Aug-30 -- ABU2965)
Among the prophets there have been some personages who were sightless, for instance Isaac, but there have been none who were deaf. Why? Because blindness is not a hindrance to gaining information, understanding, or discrimination, but deafness is, for he who is deaf cannot make others understand, nor can he himself understand clearly.
(‘Abdu’l-Bahá, Words spoken at reading room and library for the blind in San Francisco, 1912-Oct-13 -- ABU0307)
Among children, some comprehend things quickly, while others take time to reach a conclusion. The former are called intelligent and are praised by some as being superior to the latter who are laughed at and considered stupid. But often the child of the latter class, who seems slow, it endowed with superior intellect, and he therefore needs to ponder over things before pronouncing a judgment upon them. While having less sagacity and quickness of parts as possessed by the other, he surpasses him in real intellect."
(‘Abdu’l-Bahá, Words to Ali Kuli Khan and Florence Khan, spoken on 1906-Jun-13 -- ABU1568)
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-09 -- ABU0138)
(‘Abdu’l-Bahá, Words spoken on 1911-Oct-18 in Paris -- ABU1414)
In the human world there is also a quality that emanates from the combination of elements, but it is joined with the rational soul and the power of intellect. 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.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-02 in Paris -- ABU0179)
The soul in itself cannot unravel the mysteries; but the mind is superior to the soul. The mind is a power whereby man can investigate the reality of every object. It unfolds to his vision the secrets of existence and leads him on and on to the station of divine sublimity. It frees man from the fetters of self and causes him to ascend to the pure heaven of sanctity.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris , 1913-Jan-30 -- ABU0655)
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)
The "perceiving soul" of man is the power which discovers. Wheresoever it is directed it discovers the hidden mysteries therein, and brings to light that which was veiled.
(‘Abdu’l-Bahá, 1904-Aug-04, to Clara Leonill Osborne -- AB05049)
The animals are keen in sensation, but man is endowed with piercing vision. Every moving creature apprehendeth sensible realities, but intelligible realities are disclosed and perceived by the seeing knower. Thus, among the inherent attributes of man and the infinite virtues of this noble species is the apprehension of intelligible, not sensible, realities; the discovery of unknown mysteries, not occupation with matters already known and seen.
(‘Abdu’l-Bahá -- AB03468)
Likewise, the outward faculties and senses of man discover and perceive the appearance of things. But the light of Intuition (or Inner Perception) is a light which comprehends the realities and the core of things. Intuition (or Inner Perception) means the Divine Universal Reason, and it comprehends and grasps supernatural things and conditions which cannot be grasped by the outward senses.
(‘Abdu’l-Bahá, Words to Ali Kuli Khan and Florence Khan, spoken on 1906-Jun-13 -- ABU0971)
(‘Abdu’l-Bahá, Chapter 83, The Four Criteria of Comprehension, 1904 ca. -- AB00520)
The third light is the light of the intellect. This has three functions. It is the manifestor, the seer and the comprehendor of phenomena.
(‘Abdu’l-Bahá, Words spoken at Baltimore Hotel in Paris, 1913-May-22 -- ABU2757)
Things which affect the senses are those which are physical, which have bodily form and shape. But the spiritual power of man perceives essential realities - realities which are unseen, without bodily form and shape.
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU0780)
(‘Abdu’l-Bahá, Words spoken at The Friends' Meeting House in London, 1913-Jan-12 -- ABU0395)
The spirit has two modes of operation: one through instruments and means, that is, seeing through the eye, hearing through the ear, speaking through the tongue. … The other operation is without instruments, as in the world of dreams where one sees without eyes, hears without ears, speaks without tongue, and travels without moving the feet. All spiritual powers manifest without bodily means in the world of dreams.
(‘Abdu’l-Bahá, Words spoken in Paris, 1911-Nov-09 -- ABU0114)
(‘Abdu’l-Bahá, Chapter 61, The Immortality of the Spirit (2), 1904-Oct ca. -- AB00228)
Indeed, if the heart is disengaged, things may enter the mind while one is awake which afterwards become manifest in outward form. Therefore, a spiritual connection exists between the thought of man and that outward form.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken at 309 W 78th St on 1912-Jun-11 -- ABU2466)
Question: What is the source of evil thoughts that disturb those who do not wish to entertain them? Answer: They come from other minds; they are reflected. One should not become a mirror for them--to reflect them; neither should one try to control them, for this is impossible; it only aggravates the difficulty, causing more to appear.
(‘Abdu’l-Bahá, Words to Helen Goodall and Ella Cooper spoken in Jan. 1908 -- ABU2946)
Be not the slave of your moods, but their master.
(‘Abdu’l-Bahá, Words spoken to Miss St. in Aug 1910 -- ABU3027)
(‘Abdu’l-Bahá, Chapter 72, Healing without Medicine, 1904-Oct ca. -- AB00380)
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)
Between the material things and spiritual things there is connection. The more the body is healthful the greater will be the power of the spirit in man; the power of the intellect, the power of the memory, the power of reflection shall be more powerful. … So the perfection of the body is the means for the expression of the power of the spirit.
(‘Abdu’l-Bahá, Words to Arthur Agnew et al, spoken on 1907-Apr-10 -- ABU0602)
When told of American experiments whereby the mind was supposed to benefit personally by abstinence, Abdul-Baha replied: "It is imagination... To sum up, God knows better than all. He has given us an appetite; therefore we should eat. If the body be deprived of that which is necessary for it the mind suffers.
(‘Abdu’l-Bahá, Words spoken in Feb. 1911 -- ABU1885)
They asked: "Then how is it that when one has fever, the spirit becomes incapacitated and speaks deliriously?"
He replied that this is because there occurs a defect in the instrument of the spirit's manifestation and expression. [In] the segments of the spinal cord [and] the function of the brain, each of which is for a specific rational operation, defects occur and incoherent words are heard during delirium. The instrument does not work; it has no connection to the operator. It is like when rust and defect occur in a mirror.
(‘Abdu’l-Bahá, Words spoken on 1916-Aug-10 in Haifa -- ABU0551)
If we have a pain in our arm the defect is in the body yet it is the soul which feels the pain and is troubled, not the body, though the body is the cause of that trouble.
(‘Abdu’l-Bahá -- ABU3340)
The body is the horse, the soul is the rider and sometimes the rider moves without a mount. But people who do not reflect say that when the soul has left the body it can no longer act. The divine teachers act more powerfully after the detachment of their souls from the body. In his time the Christ was not able to influence many people. Afterward his influence became widespread. Spirit has no body.
(‘Abdu’l-Bahá -- ABU1201)
The soul is a link between the body and the spirit. It receives bounties and virtues from the spirit and gives them to the body just as the outward senses carry to the inward senses what they receive from the outer world in order that it may remain deposited in the memory and may be made serviceable by man through his power.
(‘Abdu’l-Bahá, Words to Mr. Woodcock, spoken on board the SS Cedric at sea, 1912-Apr-01 -- ABU3157)
As soon as the atheist comes to you, as the great tempter and unifier and asks: "Prove, show to me your soul", then say to him boldly: "Prove to me that I have no soul, show me what it is that thinks in me, for the brain is but the implement, where is the life of the implement, where does the implement come from, who creates it?" - He will tell you: "As an honest person, as an upright seeker, I have to reply: "Nobody knows this, nobody can know this!"
(‘Abdu’l-Bahá, Words spoken to Miss St. in Aug 1910 -- ABU0610)
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-17 in Paris -- ABU0577)
While looking from the window, Abdul-Baha said: "We hear the murmur of the sea always continuing. It never ceases. Were it to cease, the world would be dead, stagnant, lifeless. But the waves of the mind of man are far greater than those of the sea; they also are ceaseless. They never stop for one instant.
(‘Abdu’l-Bahá, Words to Miss Rosenberg, spoken around 1909-Jan-09 -- ABU2377)
The intellect is good but until it has become the servant of the heart, it is of little avail.
(‘Abdu’l-Bahá, Words to Henry Randall -- ABU3540)
Further quotations · supplied wording and references
But there is no doubt that spirit and soul seem to have been interchanged in meaning sometimes; soul and mind have, likewise, been interchanged in meaning, no doubt due to difficulties arising from different translations. What the Baha'is do believe though is that we have three aspects of our humanness, so to speak, a body, a mind and an immortal identity - soul or spirit. We believe the mind forms a link between the soul and the body, and the two interact on each other.
(7 Jun. 1946 on behalf of Shoghi Effendi, in Arohanui, p. 89)
The intellectual power, - the mind - where is it? It has no place - it is not within the brain, it has only a connection with it.... So is the Kingdom sanctified from place, but it has a connection with the body.
(Pilgrim notes of Ethel Rosenberg, 1904, p. 37)
Continue exploring
For thought and discussion
Questions to carry forward
- Which image most helps you think about the relationship between mental life and bodily organs, and where does it become inadequate?
- How do the meanings of mind, soul, spirit, and heart change across these passages?
- What distinguishes a claim about the soul’s existence from an account of how perception or memory operates?
- How can historical statements about health or disability be examined while honoring the experience and understanding of people today?
- What does Aristotle’s relation of form and body clarify, and how does it differ from the mirror and reflected sun?
- What questions about personal continuity become more important when bodily capacities change?