A bird has nothing to fear from the breaking of its cage. With that image ‘Abdu’l-Bahá answers the oldest of fears, that death of the body is the end of the person, and then gives reasons. The body is a compound and all compounds decompose; the spirit is not composed of elements and so cannot fall apart. The body changes while the self persists. If a human life ended with its earthly span, creation would have grown a tree that bears only bitter fruit. Socrates in the Phaedo reasons along a similar line about what is scattered and what is uncompounded [1]. The claim is not only that the soul continues but that it can grow, and that mere endurance is not the same as eternal life understood as nearness. For the living, the consequences are the real matter: courage, companionship that death cannot overtake, and days spent as if they count forever. The way leads on to the soul as the essential reality of man, to the spirit after death, and to the Kingdom of God.
To hold that the spirit is annihilated upon the death of the body is to imagine that a bird imprisoned in a cage would perish if the cage were to be broken, though the bird has nothing to fear from the breaking of the cage. This body is even as the cage and the spirit is like the bird: We observe that this bird, unencumbered by its cage, soars freely in the world of sleep. Therefore, should the cage be broken, the bird would not only continue to exist but its senses would be heightened, its perception would be expanded, and its joy would grow more intense.
(‘Abdu’l-Bahá, Chapter 61, The Immortality of the Spirit (2), 1904-Oct ca. -- AB00228)
02
As a bodily change does not bring about change in the soul, it is evident that the soul is unchanging and imperishable.
(‘Abdu’l-Bahá, Words to a man who had lost both legs, spoken at Parsons home on 1912-Nov-09 -- ABU2979)
03
Since the soul is by no means composed of elements, it is therefore not subject to disintegration. Every composed being shall become decomposed, but since the soul is not composed, it can never perish.
(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-May-26 -- ABU0205)
04
If an elementary substance is possessed of immortality, how can the human spirit or reality, which is wholly above combination and composition, be destroyed? Nay, rather, that spirit, which is all in all, is a unit and not a compound. Its destruction, therefore, is not possible. The spirit of man transcends the qualities and attributes of any natural element.
(‘Abdu’l-Bahá, Public address given on 1912-Aug-16 -- ABU0004)
05
And whereas this matter is clear and evident, it is strange that some souls imagine that the human spirit becomes non-existent, while the human body, which is composed of elements, endures. How can it be that the pure human spirit becomes non-existent? … If this be true of the body, which is subject to contingencies--that is, one day it is composed and another day decomposed--yet it endures; how much more so the human spirit, which is sanctified from composition and decomposition? It remains in one condition, undergoes no change or alteration, is a pure existence having no composition, and therefore no decomposition.
(‘Abdu’l-Bahá, Words spoken on 1912-Aug-02 in Dublin, NH -- ABU0151)
06
But the spirit being composed of no elements, being already an abstract entity, shall live forever. It is not subject to change and transmutation.
(‘Abdu’l-Bahá, Words to Mr Crewe of Newfoundland, spoken at Rue St. Didier 30 on 1913-Mar-02 -- ABU1776)
07
But the realities and spirits which are separate from matter are inviolable and impregnable, for the fundamental powers are eternal. It is through the transformation of bodies and material forms that the manifestation of spirit is diversified. It is not possible for spirit itself to become annihilated.
(‘Abdu’l-Bahá, Words spoken on 1912-Oct-17 in San Francisco -- ABU2233)
08
Q. Is each new born soul newly created?
A. Yes: every soul has a beginning, but, once created is immortal.
(‘Abdu’l-Bahá, Words to Aline Shane-Devin spoken on 1907-Oct-14 -- ABU3611)
09
Though death destroy his body, it has no power over his spirit -- this is eternal, everlasting, both birthless and deathless.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-03 in Paris -- ABU0626)
10
And if a human life, with its spiritual being, were limited to this earthly span, then what would be the harvest of creation? Indeed, what would be the effects and the outcomes of Divinity Itself? Were such a notion true, then all created things, all contingent realities, and this whole world of being---all would be meaningless. God forbid that one should hold to such a fiction and gross error.
(‘Abdu’l-Bahá, 1896 ca., to Baha'is of Baku (Badkubih) -- AB00282)
11
So, to say that this animal man, should pass a few days here in sorrow, pain and grief, and then end, is nonsense. That this tree should end in bitter fruit- could anything be more useless?
So we must conclude that it must have a greater ending.
(‘Abdu’l-Bahá, Words spoken ca. 1912-Apr-22 in Washington -- ABU1868)
12
Christ and all the Prophets have taught in their Holy Books the immortality of the soul.
Jesus during His life had so many afflictions and no happiness or comfort and in the end He was crucified. If there were no immortality to follow, then nothing could be more useless than such a life.
(‘Abdu’l-Bahá, Words spoken in late Aug./early Sept. 1911 in Vevey -- ABU0495)
13
The Prophets of God have come in truth and have spoken the truth. Whatsoever the Messenger of God hath announced hath been and will be made manifest. The world is established upon the foundations of reward and punishment. Knowledge and understanding have ever affirmed and will continue to affirm the reality of Paradise and Hell, for reward and punishment require their existence.
(Bahá’u’lláh, Lawh-i-Haft Pursish (Tablet of the Seven Questions), 1305-01-25 [1887-Oct-13], to Ustad Javanmard Shirmard -- BH00827)
14
In the heavenly books mention is made of the immortality of the spirit, which is the very foundation of the divine religions. For rewards and punishments are said to be of two kinds, one being existential rewards and punishments and the other, ultimate rewards and punishments. Existential paradise and hell are to be found in all the worlds of God, whether in this world or in the heavenly realms of the spirit, and to gain these rewards is to attain life eternal.
(‘Abdu’l-Bahá, Chapter 60, The Immortality of the Spirit (1), 1904-Oct ca. -- AB00268)
15
And you asked about human spirits - they never perish but endure. However, the spirits of godly souls attain eternal life, meaning they reach the highest degrees of perfection, while the spirits of heedless souls, though they endure, remain in the realm of imperfection, veiling and ignorance.
(‘Abdu’l-Bahá, 1906 ca., to A C Hilbury -- AB01398)
16
All realities and souls are immortal, even the souls of unbelievers and defective souls, but in relation to the souls of the holy ones and sanctified souls, the former have no importance and significance.
(‘Abdu’l-Bahá, Answer to questions, Dublin, 1912-Aug-08 -- ABU3296)
17
Q. Is a soul ever annihilated?
A. No. It will be placed in different conditions by God's Mercy, and will eventually progress.
(‘Abdu’l-Bahá, Words to Aline Shane-Devin spoken on 1907-Oct-14 -- ABU3579)
18
I swear by the Ancient Beauty that if a soul becomes purified and sanctified from this world even once and ascends to the Supreme Companion, he will never see extinction but will attain unto existence within existence, and annihilation and extinction shall never find their way to this existence and subsistence.
O thou friend of Abdul-Baha! I do mention thee now while my heart is throbbing through the breezes that are blowing from the verdant gardens of the love of God. Accordingly, it is incumbent upon thee to be purely sincere, to turn to the holy Kingdom and to generously give the spirit in the cause of the Lord of Might. Verily, this is no other than an eternal and everlasting life which hath no end in the world of existence.
(‘Abdu’l-Bahá, 1916 or <, to Walter L Bacon -- AB09006)
20
Know thou that at the time of its translation it ascends and ascends until it reaches the presence of God, clothed in a temple (body) which will not become subject to the changes wrought by ages and cycles, nor by the contingencies of the world, nor the emanations thereof. It will continue to exist through the eternality of the Kingdom of God -- its sovereignty, its dominion, its potency.
(‘Abdu’l-Bahá, Words to Laura Dreyfus-Barney, Feb. 1914 -- ABU0185)
21
Thus, when he ascended unto the horizon of glory, he perceived the reality of existence and immortality in his own being, for the senses in this world in comparison to perceptions in that world are even as the reflection of the sun in a sea of water.
(‘Abdu’l-Bahá, to Mirza Nabi Khan Khurramabadi -- AB06812)
22
Eternal life is characteristic of the human soul. The sacred souls are in the utmost harmony and joy with one another in the world of eternity...
The available source contains an omission or incomplete wording; sentence boundaries need review.
23
If a man leaves this world his friends cannot go with him under the ground; they go only to the grave and return. But God is everywhere with him. He will not leave man, either over or under the earth.
(‘Abdu’l-Bahá, Words to Mrs C. et al, spoken on 1920-Oct-24 -- ABU0784)
24
The one addressed: "See, Sir, gradually one light after the other is extinguished down there, in the way the sun disappears on the horizon in the evenings. The light goes out, the sun went down, just as a human life becomes extinguished and disappears from the circle of the living, but in reality the light will be lit again tomorrow evening and the sun does not go down, it has only disappeared from our earthly eyes, but it continues perpetually to shine - and thus it must be with our soul, our spirit - after earthly death it continues to shine in another, better world.
(‘Abdu’l-Bahá, Words spoken ca. April 1910 -- ABU1069)
25
Human-kind have come to the world in innumerable numbers, and passed away; their physical bodies and that which belonged to them passed away with them. Their health and disease both passed away. Their rest and hardship both vanished. Their wealth and poverty ended. Their honor and misery terminated. But the reality of man is immortal. The spirit of man is everlasting.
(‘Abdu’l-Bahá, Words to Wilson, Engelhorn, Stewart, Brittingham, spoken around 1909-Oct-23 -- ABU1893)
26
The important thing in life, however, is the spirit of man. The spirit is immortal; the spirit goes to the Kingdom of God; it receives eternal illumination. But this physical body must return to dust even if it is preserved for a 100,000 years.
(‘Abdu’l-Bahá, Words to Latimer and Remey, spoken on 1914-Oct-14 -- ABU2001)
27
When asked about the individual persistence of the animal's personality after death, 'Abdu'l-Baha said: "Even the most developed dog has not the immortal soul of the man; yet the dog is perfect in its own place. You do not quarrel with a rose-tree because it cannot sing!"
(‘Abdu’l-Bahá, Words spoken in Sep. 1911 in London -- ABU0975)
28
Praise be to God, I arrived safely from London to Paris, but regrettably circumstances prevented frequent meetings, as the intention was for us to discuss matters of divine philosophy including the immortality of the soul and converse about the reality of other divine questions. During our meeting you mentioned that the question of the soul's immortality is among the most complex issues, and discussion of this was desired and postponed to a later meeting. But the friend hastened to another land and the meeting did not take place. However, there is firm hope that perhaps we will become companions in the East.
(‘Abdu’l-Bahá, 1913-Feb-08, to Edward Granville Browne -- AB00879)
29
In the Gospel (St. Luke 12:4) it is said: "Be not afraid of them that kill the body and after that have no more that they can do. But I will tell you whom ye shall fear. Fear him which after he hath killed hath power to cast into hell. Yea, I may unto you, fear him."
'Abdu'l-Baha said that this means that the death of the body is of no importance and not in the least to be feared, because a spiritual soul lives forever.
(‘Abdu’l-Bahá, Words to E.J. Rosenberg et al, spoken around Feb. 1901 -- ABU2603)
30
It has immortal life, which nothing can destroy or pervert. If all the kingdoms of life arise against the immortal spirit of man and seek its destruction, this immortal spirit, singly and alone, can withstand their attacks in fearless firmness and resolution because it is indestructible and empowered with supreme natural virtues.
(‘Abdu’l-Bahá, Public address given on 1912-Aug-17 -- ABU0825)
31
The conception of annihilation is a factor in human degradation, a cause of human debasement and lowliness, a source of human fear and abjection. It has been conducive to the dispersion and weakening of human thought, whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues; therefore, it behooves man to abandon thoughts of nonexistence and death, which are absolutely imaginary, and see himself ever-living, everlasting in the divine purpose of his creation.
(‘Abdu’l-Bahá, Public address given at the Theosophical Society on 1912-May-04 -- ABU0070)
32
Moral life consists in the government of one's self. Immortality is government of a human soul by the Divine Will.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU3529)
33
Man must lay the foundation of such a palace which may stand the encroachments of time, which day unto day may become newer and its imperial pinnacles may reach to the height of heaven.
(‘Abdu’l-Bahá, Words spoken on 1913-Jan-23 in Paris -- ABU2613)
34
Verily, he who hath quaffed the choice wine of his Lord's love, death shall not overtake him.
If we consider carefully, nothing becomes absolutely non-existent; at most its form changes. The vicissitudes and accidents that befall the body have no effect upon the spirit, whether from illness, fatigue, stoutness and obesity, or thinness and privation. No accident that befalls the body has any effect upon the spirit, therefore the decomposition of this body has no effect upon it either.
(‘Abdu’l-Bahá, Words spoken on 1916-Aug-10 in Haifa -- ABU0551)
36
The philosophers of the world are divided into two classes: materialists, who deny the spirit and its immortality, and the divine philosophers, the wise men of God, the true illuminati who believe in the spirit and its continuance hereafter.
The divine philosophers proclaim that the spirit of man is ever-living and eternal, and because of the objections of the materialists, these wise men of God have advanced rational proofs to support the validity of their statement.
(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Jul-24 -- ABU0096)
37
Consider, then, from the highest degree of existence to the lowest rank of contingent being, which is the point of dust, and observe the levels of existence: all created things, including all peoples and nations, souls and religions, are subject to decline and ultimate extinction, save those cherished ones who have hastened to the Egypt of divine favor, those poor ones who have sought refuge at the court of absolute wealth, and those ailing ones who have entered the divine infirmary. These souls are shining stars in all the degrees of existence, and from the eternal horizon they shine forth bright as the moon, visible even at the point of dust.
(‘Abdu’l-Bahá, 1911-Jan-13, to Baha'is of Marv -- AB03266)