Inherited opinion is a comfortable place to live, and ‘Abdu’l-Bahá keeps asking people to leave it: test what you hear against reason and science, He says, and treat a conception without decisive proof as a wave on the ocean of imagination, here one hour and gone the next. He defines reason plainly as the movement from known premises to a conclusion not yet known, and He turns it against the philosophers who would accept nothing they could not sense, reminding them that the eye sees the shore move when the ship does, and that a cow senses nothing beyond the animal world without being the greatest of philosophers. Aristotle’s account of what a demonstration requires, true premises standing in the right explanatory order, is a bracing companion [1]. Yet proofs are a road, not a destination: once the heart turns toward the Sun of Truth, it recognizes the Sun by its own light. From here the journey runs to the independent investigation of truth, to the limits of the intellect, and to the proofs for the existence of God.
The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity.
… In divine questions we must not depend entirely upon the heritage of tradition and former human experience; nay, rather, we must exercise reason, analyze and logically examine the facts presented so that confidence will be inspired and faith attained. Then and then only the reality of things will be revealed to us.
(‘Abdu’l-Bahá, Public address given at Hall home on 1912-Sep-20 -- ABU0150)
02
All true concepts must correspond with science and reason. Thoughts proved to be correct by these standards are reality. But mere conception without decisive proof is like a wave in the ocean of imagination. The sea of thought has its waves every hour, and imaginings are like these waves -- from one side they come, to another they go, and pass away. But one who presents proofs, decisive arguments and conclusive evidence -- evidence that is permanent and lasting -- sets forth reality.
(‘Abdu’l-Bahá, Words spoken on 1912-Oct-10 in San Francisco -- ABU0590)
03
Whatever one hears must be tested against divine reason and science - if science and reason accept it, it is truth. But if universal science and true reason do not confirm it in any way, it is ignorance.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-27 in Paris -- ABU0532)
04
O thou who art steadfast and endowed with understanding! The wise define human reason as the ability to discover the unknown, by means of a sequence of major and minor premises of known facts, leading to the discovery of intelligible universal truths.
Finally, with utmost courtesy, it was stated thus: "O philosophers and professors, I wish to say one thing: do not be offended. If you will not be offended, I shall speak." They said, "Speak, we shall not be offended." It was then stated that the criterion of the senses is the measure of understanding for animals. For instance, a cow considers whatever is perceptible to be definitive, and is utterly unaware of invisible, intelligible realities.
(‘Abdu’l-Bahá, 1919-Jul-04, to Mihdi Gulpaygani -- AB00166)
06
I said human beings' best sense is eyesight, and it errs and sees wrongly. For instance, when a ship is moving, the eye sees the shores moving. I asked, "Do you consider the earth stationary and the planets moving, or vice versa?" They said, "Vice versa." I said, "The eye sees the earth as stationary and the planets as moving."
(‘Abdu’l-Bahá, Words to Nuru'd-Din Mumtazi et al in May 1920 -- ABU0888)
07
They say that had there been a spiritual world they would have sensed it. But, as a matter of fact, inability to sense a thing is not a proof of the nonexistence of that thing. If inability to sense constitutes proof of perfection, the cow must be the greatest philosopher, for she does not realize anything beyond the animal world.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken on 1912-Aug-05 -- ABU3156)
08
If we were to deny all that is not accessible to the senses, then we would be forced to deny realities which undoubtedly exist. For example, the ether is not sensible, although its reality can be proven. The power of gravity is not sensible, although its existence is likewise undeniable. Whence do we affirm their existence? From their signs. For instance, this light consists in the vibrations of the ether, and from these vibrations we infer its existence.
(‘Abdu’l-Bahá, Chapter 48, The Difference between Man and Animal, 1904-Oct ca. -- AB00057)
09
Seek always to prove mysteries in the light of the rational mind.
Strive night and day to become informed of traditional and rational proofs, to memorize verses and traditions, and to demonstrate the appearance of the Most Great Name through conclusive proofs, clear evidence and manifest arguments.
(‘Abdu’l-Bahá, 1910-Mar-05, to Munavvar wife of Mashhadi Haydar et al -- AB05064)
11
Sometimes demonstrate through verbal proofs and arguments, and sometimes inscribe through written evidence the manifest light.
(‘Abdu’l-Bahá, 1906 ca., to Mirza Yusif Munshi -- AB06577)
12
In this day, the most useful books are those which demonstrate the validity of the Cause with logical proofs, intellectual evidences and spiritual arguments.
(‘Abdu’l-Bahá, Words to Horace Holley, spoken at Baltimore Hotel on 1913-May-11 -- ABU3075)
13
When intelligent and learned people see these imitations and customs as being contrary to reason and knowledge they forsake the divine religion and are not aware that these are idle fancies of the leaders and have nothing to do with divine principles.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken on 1912-Nov-13 -- ABU1366)
14
O seeker of the True One! If thou wishest divine knowledge and recognition, purify thy heart from all beside God, be wholly attracted to the ideal, beloved One; search for and choose Him and apply thyself to rational and authoritative arguments. For arguments are a guide to the path and by this the heart will be turned unto the Sun of Truth. And when the heart is turned unto the Sun, then the eye will be opened and will recognize the Sun through the Sun itself. Then man will be in no need of arguments (or proofs), for the Sun is altogether independent, and absolute independence is in need of nothing, and proofs are one of the things of which absolute independence has no need.
Be not like Thomas; be thou like Peter. I hope you will be healed physically, mentally and spiritually.
(‘Abdu’l-Bahá, 1904 ca., to Stockard, A V et al -- AB08143)
15
These are theoretical arguments adduced for weak souls, but if the eye of inner vision be opened, a hundred thousand clear proofs will be seen. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the grace of the spirit, it is necessary to set forth external arguments.
(‘Abdu’l-Bahá, Chapter 2, Proofs and Evidences of the Existence of God, 1904-Jun ca. -- AB00815)
16
The Master said: "Science does not know; but the Manifestation makes discoveries with the power of the Spirit. For instance: a philosopher with induction finds out a way. But the prophet discerns with sight. A blind man has to find his way with a stick from point to point; so a philosopher through arguments from premises goes to conclusions, and not by sight. But the Manifestations see with their inner eye (own eye); they do not go from premises to conclusions.
(‘Abdu’l-Bahá, Words to Anna Kunz, spoken on 1921-Mar-28 -- ABU0326)
17
How vast the number of people who are well versed in every science, yet it is their adherence to the holy Word of God which will determine their faith, inasmuch as the fruit of every science is none other than the knowledge of divine precepts and submission unto His good-pleasure.
(The Báb, Bayan-i-Farsi (Persian Bayan) -- BB00001)
18
Therefore, make use of intelligence and reason so that you may dispel these dense clouds from the horizon of human hearts and all hold to the one reality of all the Prophets. It is most certain that if human souls exercise their respective reason and intelligence upon the divine questions, the power of God will dispel every difficulty, and the eternal realities will appear as one light, one truth, one love, one God and a peace that is universal.
(‘Abdu’l-Bahá, Public address given at Plaza Hotel on 1912-May-02 -- ABU0733)
19
God has endowed us with intellects, not for the purpose of making instruments of destruction; but that we might become diffusers of light; create love between the hearts; establish communion between the spirits and bring together the people of the east and the west.
(‘Abdu’l-Bahá, Address to L'Alliance Spiritualiste on 1913-Feb-21 -- ABU0058)
20
They would even change their own views: for twenty years they would deduce the existence of something through rational arguments, and then afterwards they would disprove the same, again through rational arguments. Even Plato at first proved through rational arguments the immobility of the earth and the movement of the sun, and then subsequently established, again through rational arguments, the centrality of the sun and the movement of the earth. Then the Ptolemaic theory became widespread and Plato's theory was entirely forgotten until a modern astronomer revived it. Thus have the mathematicians disagreed among themselves, even though they all relied on rational arguments.
(‘Abdu’l-Bahá, Chapter 83, The Four Criteria of Comprehension, 1904 ca. -- AB00520)
21
First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God—exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function.
(Bahá’u’lláh, 1299 ? [1881-1882], to Nimatullah -- BH03960)
22
Today there is no matter more important than studying and teaching clear proofs and conclusive divine evidence, for it is the source of life and path of salvation. In all regions of the world there are souls who are eagerly waiting to hear divine proofs and arguments, but due to the scarcity of teachers there is weakness in spreading the divine fragrances.
(‘Abdu’l-Bahá, 1904 ca., to Aqa Habibullah Hamadani -- AB02944)
23
My Lord, assist Thy loved ones to acquire diverse sciences and arts, to discover the mysteries treasured within the reality of created things, to become aware of the integrated symbols embedded in the essence of beings.
… This greatest guidance is conditional upon and dependent on knowledge, wisdom and awareness of the mysteries of divine words.
Therefore, the friends of God, young and old, men and women, must strive to the extent possible to acquire sciences and knowledge, increase their understanding of the mysteries of the Holy Books, and gain proficiency in presenting divine proofs and evidences.
(‘Abdu’l-Bahá, 1908-May-21, to Spiritual Assembly of Tihran et al -- AB00787)
24
We have decreed, O people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed.
(Bahá’u’lláh, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)
25
Inasmuch as these undiscerning and wretched souls have failed to apprehend the true meaning of "Resurrection" and of the "attainment unto the divine Presence," they therefore have remained utterly deprived of the grace thereof. Although the sole and fundamental purpose of all learning, and the toil and labor thereof, is attainment unto, and the recognition of, this station, yet they are all immersed in the pursuit of their material studies.
(Bahá’u’lláh, Kitab-i-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)
26
The Heavenly Father gave the priceless gift of intelligence to man so that he might become a spiritual light, piercing the darkness of materiality, and bringing goodness and truth into the world.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-23 in Paris -- ABU0665)