A tree that turned entirely into fruit would lose the perfection of a tree, ‘Abdu’l-Bahá observes, just as a body that was all brain or all eyes would be a deformity; leaves, blossoms, nails and hair all belong to beauty. Perfection, in His account, is a matter of relationship and degree. The mineral has no right to complain that it lacks the perfections of the plant, and every creature is complete in its own station, yet the whole contingent world is deficient beside its Maker as a painting is beside the painter. A seed already holds the entire plant and discloses it only gradually, so completeness and growth are not rivals. The same teacher who says nothing in creation could be imagined better than what exists also calls nature dark and imperfect until education awakens it, because a field left to itself grows thorns and the animal’s instincts, blameless in the animal, become sins in a human being; greed for knowledge and anger at tyrants are praiseworthy, the same impulses misdirected are not. Genesis holds the two together, pronouncing creation very good [1] and then placing the human being in the garden to tend and keep it [2]. The road leads on toward diversity as a requirement of existence, the relativity of good and evil, and the Perfect Man in whom nature’s possibilities are fulfilled.
For example, if this tree were to become entirely fruit, the perfections of the vegetable kingdom could not be attained, for leaves, blossoms, and fruit are all needed for the tree to appear in the utmost beauty and perfection.
Consider likewise the body of man, which must of necessity be composed of different parts, limbs, and organs. The beauty and perfection of the human body require the existence of the ear, the eye, the brain, and even the nails and hair: If man were all brain, eyes, or ears, this would be tantamount to imperfection.
(‘Abdu’l-Bahá, Chapter 32, ``Many are Called, but Few are Chosen", 1904 ca. -- AB01359)
02
The All-Powerful, exalted be He, created things as they are with all possible perfection, as He indicated regarding the creation of man: "We have indeed created man in the best of forms."
Thus everything in its station is perfect, needing nothing else, as the Truth, glorified be He, indicated: "No imperfection canst thou see in the creation of the God of Mercy" and His words, exalted and glorified be He: "The nature made by God in which He hath made mankind; there is no altering of God's creation."
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.
(‘Abdu’l-Bahá, Chapter 70, Free Will and its Limits, 1904 ca. -- AB00441)
04
For the world of things is a world of imperfection in relation to that of man, and the world of man is a world of perfection in relation to that of things.
(‘Abdu’l-Bahá, Chapter 38, The Three Stations of the Divine Manifestations, 1904 ca. -- AB00345)
05
Is it possible for a painting to be a masterpiece and the painter to be deficient in his craft, notwithstanding that he is its creator? No: The painting cannot be like the painter, for otherwise it would have painted itself. And no matter how perfect the painting may be, in comparison with the painter it is utterly deficient.
(‘Abdu’l-Bahá, Chapter 2, Proofs and Evidences of the Existence of God, 1904-Jun ca. -- AB00815)
06
God is pure perfection and the creation is absolute imperfection.
(‘Abdu’l-Bahá, Chapter 27, The Trinity, 1904 ca. -- AB00713)
07
If you examine the matter with care you will see that even in their most outward sense the perfections of existence are infinite, for it is impossible to find any created thing such that nothing superior to it can be imagined.
… As the grace of God is limitless, so too are the perfections of man. If it were possible for the reality of anything to reach the very summit of perfection, then it would become independent of God and the contingent reality would attain to the station of the necessary reality. But every created thing has been assigned a degree which it can in no wise overpass.
(‘Abdu’l-Bahá, Chapter 62, The Infinite Perfections of Existence and the Progress of the Soul in the Next World, 1904 ca. -- AB00399)
08
All beings, whether universal or particular, were created perfect and complete from the beginning. The most one can say is that their perfections only become apparent gradually. … Every seed has, from the beginning, all the perfections of the plant. For example, all the vegetable perfections existed in this seed at the outset but were invisible and appeared only gradually. So it is the shoot which first appears from the seed, then the branches, leaves, and blossoms, and finally the fruit. But from the beginning of its formation, all of these existed potentially, albeit invisibly, in the seed.
(‘Abdu’l-Bahá, Chapter 51, The Appearance of the Spirit and the Mind in Man, 1904-Oct ca. -- AB00722)
09
When one examines creation with a penetrating eye, when one grasps the intricacies of created things and witnesses the condition, the order, and the completeness of the world of existence, one is convinced of the truth that "there is naught in creation more wondrous than that which already exists". For all existing things, whether on earth or in the heavens, even this limitless firmament and all that it contains, have been most befittingly created, arranged, composed, ordered, and completed, and suffer no imperfection.
(‘Abdu’l-Bahá, Chapter 46, Transformation of Species, 1904-Jun ca. -- AB00278)
10
Otherwise, the matter is even as some among the wise have borrowed from the words of Idris and have set down: "In all creation there is naught more wondrous than that which already is."
(Bahá’u’lláh, to Mirza Mihdi son of one who ascended -- BH02726)
11
When we carefully investigate the kingdoms of existence and observe the phenomena of the universe about us, we discover the absolute order and perfection of creation. … That is why a wise philosopher has said, "There is no greater or more perfect system of creation than that which already exists."
(‘Abdu’l-Bahá, Public address given at Plaza Hotel on 1912-May-02 -- ABU0122)
12
Likewise, look into this endless universe: a universal power inevitably existeth, which encompasseth all, directing and regulating all the parts of this infinite creation; and were it not for this Director, this Co-ordinator, the universe would be flawed and deficient. It would be even as a madman; whereas ye can see that this endless creation carrieth out its functions in perfect order, every separate part of it performing its own task with complete reliability, nor is there any flaw to be found in all its workings. Thus it is clear that a Universal Power existeth, directing and regulating this infinite universe.
(‘Abdu’l-Bahá, 1921-May-01, to Mr A A Dan Zidgiz -- AB00103)
13
In sum, all beings, whether universal or particular, are mutually connected in accordance with Godis consummate wisdom and mutually influence one another. Were it not so, the all-embracing organization and universal arrangement of existence would become disordered and disrupted. And as all created things are most soundly connected one with another, they are well-ordered, arranged and perfected.
(‘Abdu’l-Bahá, Chapter 69, The Influence of the Stars and the Interconnectedness of All Things, 1905-Jan-30 -- AB00475)
14
The individuality of each created thing is based upon divine wisdom, for in the creation of God there is no defect.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-14 -- ABU0384)
15
When thou dost contemplate creation, thou wilt observe the signs of ancient wisdom and power. "God hath perfected the creation of all things." This pertains to the world of physical existence, but even more magnificent than this, in the realm of realities and meanings, the divine handiwork hath a wondrous radiance - such perfection that the wise are left bewildered.
(‘Abdu’l-Bahá, 1920-Oct-03, to Aqa Mirza Ataullah Sanius-Sultan Atai -- AB09263)
16
As he progresses in his art he will be impressed more and more with the perfection of God's creation in producing the ever expansive varieties of plants and vegetations.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-Apr-22 -- ABU2791)
17
These people have studied many years to prepare themselves for their various vocations but the bees and ants are ready to occupy themselves with their duties as soon as they are born. An architect must study several years before he can practice but the bee without any study is a perfect architect.
(‘Abdu’l-Bahá, Words to the friends, spoken at Baltimore Hotel on 1913-May-03 -- ABU0216)
18
The elements and lower organisms are synchronized in the great plan of life.
From the fellowship and commingling of the elemental atoms life results. In their harmony and blending there is ever newness of existence. It is radiance, completeness; it is consummation; it is life itself.
… It is evident, then, that the intended and especial function of man is to rescue and redeem himself from the inherent defects of nature and become qualified with the ideal virtues of Divinity.
(‘Abdu’l-Bahá, Public address at Stanford University on 1912-Oct-08 -- ABU0008)
19
24 Gazing with the eye of absolute insight, the wayfarer in this valley seeth in God's creation neither contradiction nor incongruity, and at every moment exclaimeth, "No defect canst thou see in the creation of the God of mercy. Repeat the gaze: Seest thou a single flaw?"
… 71 We must therefore labour to destroy the animal condition, till the meaning of humanity cometh to light.
(Bahá’u’lláh, Haft Vadi (The Seven Valleys), to Shaykh Muhiyid-Din Judge of Khaniqayn et al -- BH00047)
20
When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature.
… It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education.
… The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect.
(‘Abdu’l-Bahá, Public address given at Maxwell home on 1912-Sep-03 -- ABU0104)
21
The world of nature is defective. … It is an essential condition of the soil of earth that thorns, weeds and fruitless trees may grow from it. Relatively speaking, this is evil; it is simply the lower state and baser product of nature.
It is evident, therefore, that man is in need of divine education and inspiration, that the spirit and bounties of God are essential to his development.
(‘Abdu’l-Bahá, Public address given at Morey home on 1912-Aug-29 -- ABU0019)
22
This is the very source of error and misapprehension in the opinions and theories of men who fail to realize that the world of nature is inherently defective in cause and outcome and that the defects therein must be removed by education. … It is evident, therefore, that the world of nature unassisted is imperfect because it is a plane upon which the struggle for physical existence expresses itself.
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-07 -- ABU0280)
23
The materialists hold to the opinion that the world of nature is complete. The divine philosophers declare that the world of nature is incomplete. There is a wide difference between the two. … The divine philosophers deny this seeming perfection and completeness in nature's kingdom, even though admitting the beauty of its scenes and aspects and acknowledging the irresistible cosmic forces which control the colossal suns and planets. They hold that while nature seems perfect, it is, nevertheless, imperfect because it has need of intelligence and education.
(‘Abdu’l-Bahá, Public address given at Woolson home on 1912-Sep-20 -- ABU0109)
24
The world of existence is but a jungle of disorder and confusion, a state of nature producing nothing but fruitless, useless trees.
(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Dec-04 -- ABU0033)
25
Nature is worshipped by scientists because of the wonderful laws found there, but did you ever realize that Nature is very imperfect, is almost chaotic, until man inspired of the Spirit comes to direct her. Look around at your city. Darkness would be over everything unless man would take natural electricity, a strong power, and make it light the streets and houses.
Thus, too, plants, animals, and even man, the product bodily of nature, are imperfect. It remains for something to come from outside to make them organize and advance.
(‘Abdu’l-Bahá, Words spoken on 1912-Oct-04 in San Francisco -- ABU2953)
26
In the innate nature of things there is no evil---all is good. … The answer is that greed, which is to demand ever more, is a praiseworthy quality provided that it is displayed under the right circumstances. Thus, should a person show greed in acquiring science and knowledge, or in the exercise of compassion, high-mindedness, and justice, this would be most praiseworthy. And should he direct his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, this too would be most praiseworthy. But should he display these qualities under other conditions, this would be deserving of blame.
(‘Abdu’l-Bahá, Chapter 57, The Causes of the Differences in Human Character, 1904 ca. -- AB00117)
27
All sin is prompted by the dictates of nature. These dictates of nature, which are among the hallmarks of corporeal existence, are not sins with respect to the animal but are sins with regard to man. The animal is the source of imperfections such as anger, lust, envy, greed, cruelty, and pride. All these blameworthy qualities are found in the nature of the animal, and do not constitute sins with regard to the animal, whereas they are sins with regard to man.
(‘Abdu’l-Bahá, Chapter 29, Sin and Atonement, 1904 ca. -- AB00096)
28
Now consider how closely this interpretation conforms to reality: For when the spirit and the self of Adam became attached to the material world, they passed from the realm of freedom into the realm of bondage, this condition was perpetuated with each succeeding generation, and this attachment of spirit and self to the material world, which is sin, was inherited by His descendants.
… This sin in Adam, moreover, is relative to His station: Although this worldly attachment produced substantial results, yet in relation to attachment to the spiritual realm it is nonetheless regarded as a sin, and the truth of the saying "The good deeds of the righteous are the sins of the near ones" is established.
(‘Abdu’l-Bahá, Chapter 30, Adam and Eve, 1904 ca. -- AB00100)
29
When a man has the vices of lying, dishonesty, tyranny, deceit, these are impurities that have attacked his human spirit, and he is dark, animal, satanic. Such evil qualities are characteristic of the world of nature.
(‘Abdu’l-Bahá, Words spoken at Theosophical Society in San Francisco, 1912-Oct-11 -- ABU1421)
30
Abdu'l-Baha. -- 'Evil is imperfection. Sin is the state of man in the world of the baser nature, for in nature exist defects such as injustice, tyranny, hatred, hostility, strife: these are characteristics of the lower plane of nature. These are the sins of the world, the fruits of the tree from which Adam did eat. Through education we must free ourselves from these imperfections.
(‘Abdu’l-Bahá, Evil: Words spoken ca. 1912-Dec-26 in London -- ABU2403)
31
Hence, the imperfections and defects of the world of creation, the contingent world, are merely the absence of virtues and the lack of perfections. These defects have not come from the Source; rather, the essential properties of the world of matter which are change and transformation cause the training of all things and the manifestation of perfections of realities and spirits.
(‘Abdu’l-Bahá, Words to a Christian Scientist, spoken at Kinney home on 1912-Nov-14 -- ABU2463)
32
My essence be a sacrifice for the disobedience of those who disobey Thee, for through it the sun of Thy gifts has shone forth from the horizon of Thy bounty and the rains of Thy generosity have descended upon the realities of Thy creation.
(Bahá’u’lláh, 1293? [1875-1876], to Muhammad-Ali -- BH01231)
33
The world of nature is a world of defects and incompleteness. The world of the Kingdom is reached by the highway of Religion and is Heaven of all Divine Virtues.
(‘Abdu’l-Bahá, Words spoken in 1912 in the United States -- ABU1956)
34
This is not the plane of perfection, but earth is the crucible for refining and moulding character.
By the grace of God a perfection of good qualities is natural for every existing thing. In the attainment of that perfection is its high estate or paradise; in the failing to attain thereto, or in its loss after it has been attained, is its low estate, or condition of hell.
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU0927)
36
For it is said by His Holiness the Bab that the degree of Perfection reached by a thing is its Paradise. That is, when a thing is developed to the highest point possible for it, it has reached its paradise; while its failure is its hell.
(‘Abdu’l-Bahá, Words to pilgrims in June 1906 -- ABU2900)
37
On the other hand 'Absolute Perfection' is unattainable by man. However much a man may advance yet is he imperfect; because there is always a point ahead of him. No sooner he looks up toward that point he become dissatisfied with his own condition and aspires to attain to it.
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-01 in Tiberias -- ABU1778)