Knowing that honey exists puts no sweetness on the tongue. ‘Abdu’l-Bahá’s homely example marks the distance between knowledge held as description and knowledge that has been tasted, and it opens a cluster of distinctions worth keeping apart: sight and insight, the sensible and the intelligible, learning acquired in schools and the light God casts into a heart. None of them belittles study. Science, ‘Abdu’l-Bahá insists, is the discoverer of realities, and material and divine learning are the two wings on which humanity flies; the trouble of the age is that one wing has outgrown the other. Bahá’u’lláh adds a sterner test. Knowledge that wells from divine inspiration bears patience, longing, understanding and love; knowledge driven by selfish desire yields only arrogance and conceit, and can become the thickest veil between a person and God. James likewise asks that wisdom be judged by its fruits, gentleness and peace rather than envy and strife [1]. To know, then, is finally to be changed, and greed or an unkind word can close the inner eye as easily as a scrap of paper shuts the outer one. The path leads on into the harmony of science and religion, the difference between intelligible and perceptible realities, and the recognition of God that all true knowing serves.
Knowledge and comprehension of the realities of things is impossible except through divine wisdom, for knowledge is of two kinds: conceptual and realized--in other words, acquired and immediate. … For example, man knows that honey exists in the world, but this conception alone does not suffice and yields no sweet taste--rather, he must taste it for experiential knowledge to be obtained.
(‘Abdu’l-Bahá, Address at Theosophical Society of Paris, 1911-Dec-06 [sic] -- ABU0031)
02
Scientific knowledge is the highest attainment upon the human plane, for science is the discoverer of realities. It is of two kinds: material and spiritual. Material science is the investigation of natural phenomena; divine science is the discovery and realization of spiritual verities. The world of humanity must acquire both. A bird has two wings; it cannot fly with one. Material and spiritual science are the two wings of human uplift and attainment.
(‘Abdu’l-Bahá, Address to the Baha'is at Breed home in Cambridge, 1912-May-23 -- ABU0346)
03
The field and scope of natural philosophy have been greatly enlarged, and its accomplishments are most praiseworthy, for it has served humanity. But according to the evidence of present world conditions divine philosophy -- which has for its object the sublimation of human nature, spiritual advancement, heavenly guidance for the development of the human race, attainment to the breaths of the Holy Spirit and knowledge of the verities of God -- has been outdistanced and neglected. … 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.
(‘Abdu’l-Bahá, Public address given at Hall home on 1912-Sep-20 -- ABU0150)
04
As material and physical sciences are taught here and are constantly unfolding in wider vistas of attainment, I am hopeful that spiritual development may also follow and keep pace with these outer advantages. As material knowledge is illuminating those within the walls of this great temple of learning, so also may the light of the spirit, the inner and divine light of the real philosophy glorify this institution.
(‘Abdu’l-Bahá, Public address given at Columbia University on 1912-Apr-19 -- ABU0145)
05
In this Day whatsoever serveth to reduce blindness and to increase vision is worthy of consideration. This vision acteth as the agent and guide for true knowledge. Indeed in the estimation of men of wisdom keenness of understanding is due to keenness of vision.
Beseech the peerless and incomparable Lord to bestow a penetrating insight upon His servants, for insight leadeth to true knowledge and is conducive to salvation. Indeed, the attainments of man's understanding are dependent upon his keenness of sight. Were the children of men to gaze with the eye of understanding, they would see the world illumined with a new light in this day.
(Bahá’u’lláh, Lawh-i-Haft Pursish (Tablet of the Seven Questions), 1305-01-25 [1887-Oct-13], to Ustad Javanmard Shirmard -- BH00827)
07
O children of understanding! If the eyelid, however delicate, can deprive man's outer eye from beholding the world and all that is therein, consider then what would be wrought if the veil of covetousness were to descend upon his inner eye. Say: O people! The darkness of greed and envy becloudeth the radiance of the soul even as the clouds obstruct the light of the sun.
(Bahá’u’lláh, Lawh-i-Manikchi Sahib, 1296-08 [1879-Jul], to Manikchi-Sahib -- BH00698)
08
Holding out in His hand a piece or very thin paper before His eyes, Abdul Baha said:- "See what a slight thing will shut off our physical sight, so will a slight indiscretion, a cross word, an adverse criticism shut off the delicate spiritual sight.
(‘Abdu’l-Bahá, Words to Mary Hanford Ford et al around 1911-Oct-25 -- ABU2610)
09
Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: "Fear ye God; God will teach you"; the other is but a confirmation of the truth: "Knowledge is the most grievous veil between man and his Creator." The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit.
(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)
10
The truly learned one is he whose knowledge prevents him from all that My good-pleasure and His good-pleasure abhorreth, and the mature one is he who hath attained unto the dawning-place of My knowledge; and apart from this none is mature, even though he may live for [many] years.
The greatest philosophers without this Spirit are powerless, their souls lifeless, their hearts dead! Unless the Holy Spirit breathes into their souls, they can do no good work. … Learned philosophers, unenlightened by the Divine Spirit, have often been men of inferior morality; they have not proclaimed in their actions the reality of their beautiful phrases.
The difference between spiritual philosophers and others is shown by their lives.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-18 in Paris -- ABU0416)
12
How many divines and philosophers, after years of searching and waiting, failed to attain their goal, while how many heedless souls, upon merely hearing the verses of the Lord of Names, turned to the Most Exalted Horizon! The example of one who has acquired knowledge but not attained unto the Known is like unto one who might gather countless precious stones yet remain unable to recognize true gold - that is, he knows not gold itself whereby he might test those stones.
(Bahá’u’lláh, 1292-05-19 [1875-Jun-23], to Muhammad Javad Qazvini -- BH00466)
13
12. O MAN OF TWO VISIONS!
Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved.
(Bahá’u’lláh, Hidden Words - Persian, 1274 ca. [1857-1858] -- BH00113)
14
There is a point that is pivotal to grasping the essence of the other questions that we have discussed or will be discussing, namely, that human knowledge is of two kinds.
One is the knowledge acquired through the senses. That which the eye, the ear, or the senses of smell, taste, or touch can perceive is called "sensible".
… The other kind of human knowledge is that of intelligible things; that is, it consists of intelligible realities which have no outward form or place and which are not sensible.
… But when you undertake to express these intelligible realities, you have no recourse but to cast them in the mould of the sensible, for outwardly there is nothing beyond the sensible.
(‘Abdu’l-Bahá, Chapter 16, Intelligible Realities and their Expression through Sensible Forms, 1904 ca. -- AB00259)
15
Likewise, the perceptions of man are of two kinds: sensible and intelligible. But the perceptions of the animal are of one kind only: the sensible. For it is established that the animal apprehendeth nothing save the sensible. Man, however, hath two perceptions: one, sensible perception, as when he seeth the lamp as a lamp; the other, intelligible perception, such as mathematical truths, the sphericity of the earth, and the centrality of the sun.
(‘Abdu’l-Bahá, Public address to Naturalist Association of San Francisco, spoken at Open Forum on 1912-Oct-10 -- ABU0029)
16
Perceptions are of two kinds: one kind is based on the five senses and the other kind is based on the powers of reason.
(‘Abdu’l-Bahá, Words spoken at German hostel in Tiberias, 1916-Aug-30 -- ABU2965)
17
Know thou, verily, insight (i.e., mental perception) sees that which sight (i.e., physical) seeth not, and apprehends that which the eye perceives not.
(‘Abdu’l-Bahá, 1901-Dec-29, to Helen S Goodall -- AB01859)
18
The insight (or inner perception) is a correct sight, for it never blundereth. But the outward sight doth err (or misjudgeth); it seeth the mirage as water, considereth the revolving flame as a circle, imagineth the images reflected in a mirror as a reality and judgeth huge bodies as small ones, from a remote distance. There are many evidences as to the blundering of the sight; but the insight apprehendeth the reality and discovereth the mysteries.
(‘Abdu’l-Bahá, 1904-Mar-10, to Marian Tolson Phelps -- AB01410)
19
O thou seeing one! Know thou, verily, God hath preferred the insight to the sight, because the sight seeth the material things, while the insight apprehendeth the spiritual. The former witnesseth the earthly world, while the latter seeth the world of the Kingdom. The former's judgment is temporary, while the latter's vision is everlasting.
Sight is physical; insight is ideal. There are many people who have the power of sight but they lack insight. Insight perceives and unfolds the spiritual susceptibilities of consciousness. It discerns the realities of phenomena. Sight is the faculty of observing things but it is not the apprehender of things. Insight becomes cognizant of the real state of things and piercing through the veil of appearances it goes to the very heart of a given object...
(‘Abdu’l-Bahá, Words to some Arabs, spoken on 1914-Feb-09 -- ABU1093)
The available source contains an omission or incomplete wording; sentence boundaries need review.
21
He has given us material gifts and spiritual graces, outer sight to view the lights of the sun and inner vision by which we may perceive the glory of God. He has designed the outer ear to enjoy the melodies of sound and the inner hearing wherewith we may hear the voice of our Creator.
(‘Abdu’l-Bahá, Public address given at the Theosophical Society on 1912-May-04 -- ABU0070)
22
Know that the influence and perception of the human spirit is of two kinds; that is, the human spirit has two modes of operation and understanding. One mode is through the mediation of bodily instruments and organs. Thus it sees with the eye, hears with the ear, speaks with the tongue. These are actions of the spirit and operations of the human reality, but they occur through the mediation of bodily instruments.
The other mode of the spirit's influence and action is without these bodily instruments and organs.
(‘Abdu’l-Bahá, Chapter 61, The Immortality of the Spirit (2), 1904-Oct ca. -- AB00228)
23
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.
(‘Abdu’l-Bahá, Words spoken in Paris, 1911-Nov-09 -- ABU0114)
24
Furthermore, this immortal human soul is endowed with two means of perception: One is effected through instrumentality; the other, independently.
Therefore, we learn that the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body, because the body in the quiescent state, in the time of sleep, may be as dead, unconscious, senseless; but the soul, or spirit, is possessed of perceptions, sensations, motion and discovery.
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-09 -- ABU0138)
25
Question: What are the limitations imposed upon the powers of the Manifestations of God and, in particular, upon their knowledge?
Answer: Knowledge is of two kinds: existential knowledge and formal knowledge--that is, intuitive knowledge and conceptual knowledge.
The knowledge that people generally have of things consists in conceptualization and observation, that is, either the object is conceived through the rational faculty, or through its observation a form is produced in the mirror of the heart. The scope of this knowledge is quite limited, as it is conditioned upon acquisition and attainment.
(‘Abdu’l-Bahá, Chapter 40, The Knowledge of the Divine Manifestations, 1904 ca. -- AB00780)
26
But the universal divine Intellect, which transcends nature, is the outpouring grace of the pre-existent Power. It encompasses all existing realities and receives its share of the lights and mysteries of God. It is an all-knowing power, not a power of investigation and sensing. The spiritual power associated with the world of nature is the power of investigation, and it is through investigation that it discovers the realities and properties of things. But the heavenly intellectual power, which is beyond nature, encompasses, knows and comprehends all things, is aware of the divine mysteries, truths and inner meanings, and discovers the hidden verities of the Kingdom.
(‘Abdu’l-Bahá, Chapter 58, The Extent and Limitation of Human Perception, 1904 ca. -- AB00747)
27
Concerning the matter of spiritual discoveries that you mentioned, the human spirit has a comprehensive power over the realities of things. … Thus it is evident that the human spirit has comprehensive power and control over the realities of things, and discovers secrets hidden in the realm of this world. But the Divine Spirit discovers divine realities and universal mysteries in the heavenly realm.
(‘Abdu’l-Bahá, 1907-Nov, to Paul Kingston Dealy -- AB00092)
28
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)
29
The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-05 in Paris -- ABU0755)
30
In brief, the matter is that there are two considerations concerning knowledge. The first is its essence and reality and the second is its action. Therefore in mentioning knowledge, the intention might be that Knowledge which is identical to the Essence of the Absolute or the knowledge that is dependent on and pertains to objects of knowledge. The first is pre-existent and identical to the Essence of the Absolute; the second is originated and is identical to created things.
(‘Abdu’l-Bahá, Tafsir-i-Kuntu Kanzan Makhfiyyan (Commentary on the Hadith of the Hidden Treasure), 1868 or <, to Ali Shawkat Pasha -- AB00006)
31
Furthermore, knowledge is of two kinds: One knowledge relates to the Divine Essence - it is essential divine knowledge, identical with the Essence, not distinct from it, for in that station there is pure unity, and the Essence comprises all names and attributes. … The other knowledge is in the realm of action, meaning it is identical with what is known, and that is realization externally.
(‘Abdu’l-Bahá, 1910-Oct-17, to Jadhdhab, Azizullah son of Isma'il Namdar -- AB00954)
32
As our knowledge of things, even of created and limited ones, is of their attributes and not of their essence, how then can it be possible to understand in its essence the unbounded Reality of the Divinity? For the inner essence of a thing can never be known, only its attributes. For example, the inner reality of the sun is unknown, but it is understood through its attributes, which are heat and light. The inner essence of man is unknown and unfathomed, but it is known and characterized by its attributes.
(‘Abdu’l-Bahá, Chapter 59, Man's Comprehension of God, 1904 ca. -- AB00395)
33
The word of God is as clear as the sun. This is a spiritual argument, but it cannot be presented to the material philosophers at the outset. Rather, we must first present the rational arguments and only afterward the spiritual ones.
(‘Abdu’l-Bahá, Chapter 50, Spiritual Proofs of the Origin of Man, 1904-Oct ca. -- AB00440)
34
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)
35
Now concerning philosophers, they are of two schools. Thus Socrates the wise believed in the unity of God and the existence of the soul after death; as his opinion was contrary to that of the narrow-minded people of his time, that divine sage was poisoned by them.
(‘Abdu’l-Bahá, Lawh-i-Dr Forel (Tablet to Dr Forel), 1921-Sep-21, to Auguste Forel -- AB00020)
36
People are divided into two sections, one which is satisfied with the knowledge of the attributes of divinity, and the other which strives to establish the existence of divinity, and be informed of the fundamental principles of divine philosophy.
(‘Abdu’l-Bahá, Words to the friends, spoken at Rue St. Didier 30 on 1913-Feb-09 -- ABU0591)
37
O dervish, know that knowledge is of two kinds: one is error and one is guidance. Error is the portion of the ignorant.
… Furthermore, He says: "Knowledge is of two kinds: knowledge of bodies and knowledge of religions."
(‘Abdu’l-Bahá, 1909-Jun-03, to Jinab Darvish -- AB00791)
38
Abdu'l-Baha: Philosophy develops the mind. Christ and the Word of God are revealed through the Spirit. Plato says, "The mental conclusions are so and so." Christ says, "Be led of the Spirit."
(‘Abdu’l-Bahá, Public address given on 1912-Jun-23 -- ABU0147)
39
They divided Divine philosophy into two parts: one kind is that of which the knowledge can be acquired through lectures and study in schools and colleges. The second kind of philosophy was that of the Illuminati, or followers of the inner light.
… To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see.
… The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these.
But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained.
(‘Abdu’l-Bahá, Words spoken at The Friends' Meeting House in London, 1913-Jan-12 -- ABU0395)
40
For instance: a philosopher with induction finds out a way. But the prophet discerns with sight. … The scientist with induction is like a blind man who cannot see two steps ahead of him. The prophet sees a long distance."
(‘Abdu’l-Bahá, Words to Anna Kunz, spoken on 1921-Mar-28 -- ABU0326)
41
Teachers are of two kinds: universal and special. The universal Instructors are the Prophets of God, and the special teachers are the philosophers. The philosophers are capable of educating and training a limited circle of human souls, whereas the holy, divine Manifestations of God confer general education upon humanity.
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-07 -- ABU0280)
42
For in the world of being there are two kinds of civilization. One is material civilization, which serveth the world of bodies, and the other is divine civilization, which serveth the world of morality. The founders of material civilization are the wise ones of the world, while the founders of divine civilization are the holy Manifestations of God.
(‘Abdu’l-Bahá, 1913-Jul-06, to Sec'y of sixth Int'l Congress for Freedom of Religion -- AB00279)
43
Progress is of two kinds: material and spiritual. The former is attained through observation of the surrounding existence and constitutes the foundation of civilization. Spiritual progress is through the breaths of the Holy Spirit and is the awakening of the conscious soul of man to perceive the reality of Divinity.
(‘Abdu’l-Bahá, Words spoken at Unitarian conference in Boston, 1912-May-22 -- ABU0161)
44
Depend thou on this, and abandon every imagination and be attracted to the light of reality and discover both the divine truths and physical truths!
Just as human intellects have revealed the secrets of matter and have brought forth from the realm of the invisible the mysteries of nature, may minds and spirits, likewise, come into the knowledge of the verities of God, and the realities of the Kingdom be made manifest in human hearts.
(‘Abdu’l-Bahá, Address to the Baha'is at Studio Hall in Washington, 1912-Apr-21 -- ABU0373)
46
For just as the physical sun is the trainer of all outer and phenomenal forms of being through the radiation of its light and heat, so the radiation of the light and heat of the Sun of Reality gives growth, education and evolution to minds, souls and spirits toward the station of perfection.
(‘Abdu’l-Bahá, Public address given on 1912-Aug-18 -- ABU0049)
47
For instance, behold in all things the revelation of the Sun of the name "Lord", for in all things the effects of this name are visible and the education of all depends upon it. And education is of two kinds: one kind encompasses all and educates and provides sustenance to all, as He has called Himself the Lord of all worlds; and the other kind is specific to those souls who have entered beneath the shadow of this Name in this Most Great Revelation.
(Bahá’u’lláh, Commentary on a verse from Sa'di -- BH00245)
48
Regarding the two wings of the soul, these mean wings of ascent. One is the wing of knowledge, the other of faith, as these are the means of the ascent of the human soul to the lofty station of divine perfections.
(‘Abdu’l-Bahá, 1904-Jun-01, to Isabella D Brittingham -- AB00569)
49
When knowledge and insight, the light of faith, and love of the All-Merciful unite in consciousness, the themes that spring from the heart are inevitably sweet and the meanings colorful.
(‘Abdu’l-Bahá, to Nurud-Din Ukkash Chalabi (Antep) -- AB12088)
50
Likewise, ask thou of God that the magnet of His love should draw unto thee the knowledge of Him. Once a soul becometh holy in all things, purified, sanctified, the gates of the knowledge of God will open wide before his eyes.
(‘Abdu’l-Bahá, 1905-Apr-07, to Rosa V Winterburn -- AB00740)
51
Endeavor with thy soul, so that the fountain of knowledge may flow within thy heart and the bounties of mysteries may pour upon thee from the Kingdom of Lights. Then thou wilt understand the meanings hidden and recorded in the symbols in the Holy Scriptures.
(‘Abdu’l-Bahá, 1915 or <, to Maria Hay -- AB02800)
52
Now, thou hast reached development and apprehended the degree of maturity: Gaze at the grades of the existence, the realities of beings, the allegories in the epistles of God, and the mysteries in the Old and New Testament. By the life of Baha', the covering will be removed from off thee (i. e., facts will be unfolded to thee), and thou wilt be informed of that which all the philosophers and wise men are unable to apprehend. Verily, this is a gift which God assigns only to such of His chosen servants as He willeth.
For otherwise, unto them that have recognized the Repositories of divine Revelation and beheld through His inspiration the mysteries of divine authority, all the verses of God are perspicuous and all His allusions are clear. Such men discern the inner mysteries that have been clothed in the garment of words as clearly as ye perceive the heat of the sun or the wetness of water, nay even more distinctly.
(Bahá’u’lláh, Javahiru'l-Asrar (Gems of Divine Mysteries), to Haji Siyyid Muhammad Mujtahid Isfahani -- BH00012)
54
35 After passing through the Valley of Knowledge, which is the last station of limitation, the wayfarer cometh to the FIRST STATION OF UNITY and drinketh from the cup of oneness, and gazeth upon the manifestations of singleness. In this station he pierceth the veils of plurality, fleeth the realms of the flesh, and ascendeth unto the heaven of unity. With the ear of God he heareth; with the eye of God he beholdeth the mysteries of divine creation.
(Bahá’u’lláh, Haft Vadi (The Seven Valleys), to Shaykh Muhiyid-Din Judge of Khaniqayn et al -- BH00047)
55
Consider that Christ reckoned as dead those who were nonetheless outwardly and physically alive; for true life is life eternal and true existence is spiritual existence. Thus if the Sacred Scriptures speak of raising the dead, the meaning is that they attained everlasting life; if they say that one who was blind was made to see, the meaning of this seeing is true insight; if they say that one who was deaf was made to hear, the meaning is that he acquired an inner ear and attained spiritual hearing.
(‘Abdu’l-Bahá, Chapter 22, The Miracles of Christ, 1905-Jan -- AB00381)
56
A little child cannot understand or comprehend the words of a man of twenty years. Those who have human minds cannot understand and comprehend the heavenly mind, any more than a child can comprehend a man's mind or words. Christ's teachings were heavenly, and we must have a heavenly mind in order to comprehend them. The mind of Nicodemus bore the same relation to the teachings of Jesus that a child's mind bears to the man's mind which is, in a sense, perfect.
(‘Abdu’l-Bahá, Words spoken in Dec. 1900 -- ABU1762)
57
"Anything is possible, but Jesus Christ, quoting the words of Isaiah, has said, 'They have eyes, but do not see; they have ears, but do not hear; they have hearts, but do not understand -- yet I will grant them healing.'"
(‘Abdu’l-Bahá, Words spoken on 1913-Apr-28 in Stuttgart -- ABU3746)
58
O thou possessor of a seeing heart! Although, materially speaking, thou art deprived of physical sight, yet, praise be to God, spiritual insight is thine. Thy heart seeth and thy spirit heareth. Bodily sight is subject to a thousand maladies and assuredly will ultimately be lost. Thus no importance should be attached to it. But the sight of the heart is illumined. It discerneth and discovereth the divine Kingdom. It is everlasting and eternal.
(‘Abdu’l-Bahá, 1918-Dec-27, to Tokujiro Torii -- AB02568)
59
Though physical sight be lost, praise be to God that spiritual vision existeth and the Lord of existence's favors are manifest.
(‘Abdu’l-Bahá, 1900 or <, to Yusuf Khan -- AB08851)
60
Though outwardly blind, His Holiness Isaac was in truth seeing. Though His Holiness Jacob's "eyes turned white with grief," yet with the touch of Joseph's garment "his sight returned."
(‘Abdu’l-Bahá, to Aqa Mirza Baqir Bassar -- AB05538)
61
O seeing eye! The lights from the Kingdom of God are manifest like the brilliant sun, and the Sun of the horizon of oneness in the supreme heaven is radiant from the dawning-places of the unseen realm of contingent being. Though it may be hidden from physical sight, it is evident and manifest to spiritual insight. Though the material eye may be deprived, the eye of the heart and soul has attained to the bounty of the divine presence and become intimate with it.
(‘Abdu’l-Bahá, 1892-Dec-21, to Baba Dai Urubadi -- AB05160)
62
And now, though that Sun hath set, He still shineth resplendent from the unseen Kingdom, continuing to bestow eternal grace upon all regions. Those that are possessed of insight perceive the world to be illumined with the splendours of the Sun of Truth. But those whose inner eye is dimmed are deprived of beholding the light: They pronounce day to be night and proclaim morn to be eve.
(‘Abdu’l-Bahá, 1907-Jun ca., to Jalal Bashir Rahmani Farani -- AB05834)
63
Such has always been the mystery of the days of God's Manifestations. A person with eyes and face can see stars millions of miles away, but a blind person cannot even see the sun, despite its light and warmth."
(‘Abdu’l-Bahá, Words of Abdu'l-Baha on 1916-Jul-12, related by Azizu'llah Bahadur to W. Herrigel -- ABU3681)
64
All are blind but you are endowed with sight. All are earthly but you are heavenly. Although you live on earth, you soar high in heaven.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken at Hotel Lankershim on 1912-Oct-21 -- ABU1679)
65
Not everyone who has the form of a human being is worthy of the Most Great Panorama, nor will such a one necessarily be accounted a human being before God. For all who remain bereft of the robe of mystical insight are reckoned as beasts of the field by God.
O thou who seekest eternal life! Know thou that human beings are of two kinds. Some are of a material inclination, enslaved to the world of nature.
The other kind of human beings are those who seek the sublime world, who crave to become heavenly creatures like the prophets and the holy saints, and merciful souls attracted to the kingdom of God.
(‘Abdu’l-Bahá, 1908-Nov-04, to Walters Goodyear -- AB04410)
67
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. This mind is universal--is possessed by every individual. The other is a divine mind; it is directed to the Divine world, therefore, in the Gospel it is said, 'You should have one mind,' i.e., the heavenly mind through which the bounty and grace of Christ is obtained."
(‘Abdu’l-Bahá, Words spoken in Feb. 1910 -- ABU3066)
68
Earthly fraternity is due either to a family relationship, or to a commercial bond, or to a bond of love based upon policy or politics, or to a racial bond which supplies that affection, or to a bond patriotic in foundation. These are physical susceptibilities and ordinary outward love. But spiritual susceptibilities, namely, real love and heavenly fraternity, emanate through divine channels. They emanate from faith, or they emanate from knowledge, or they emanate from the bounty of the Holy Spirit, or they emanate from the effulgence of the Sun of Reality.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken in Goodall home on 1912-Oct-16 -- ABU0228)
69
When I speak of health, I refer to spiritual health. The health of the body is impermanent. However carefully one seeks to preserve it, he will inevitably some time become ill - his body broken. But spiritual health passeth not away; it is attained when the spirit of man is delivered from the conditions of this darkened world, and becomes enveloped and permeated by divine qualities.
(‘Abdu’l-Bahá, Words to Myron Phelps and Madame Canavarro in Dec. 1902 -- ABU0964)
70
We must endeavor to discover the world of humanity and the mysteries hidden in the reality of man. Although the discovery of the North Pole was an important matter--I do not mean to abase this effort; it was a great endeavor achieved by Mr. Peary--yet the purpose is this: If he had discovered the mysteries of the Kingdom, he could train some souls who would be able to discover all the poles; the physical pole as well as the spiritual pole; the earthly as well as the heavenly pole.
(‘Abdu’l-Bahá, Words to Wilson, Engelhorn, Stewart, Brittingham, spoken around 1909-Oct-23 -- ABU1509)
71
On the other hand, the divine reality is unlimited and immeasurable and can never stop or deteriorate, therefore the holy souls who are confirmed with this divine power are likewise endowed with eternal motion. Their progress becomes unlimited. Day unto day their lives are strengthened, the circle of their comprehension becomes wider, the sphere of their intellects becomes more effectual and their capacities are increased.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Mar-16 -- ABU0989)
72
Pure praise and the essence of glorification befit the sacred and holy court of the Intended One, Who created all existence with a single word and distinguished man through insight and knowledge above all else. … And the intent of this insight is not the outward sight which other than man also possesses, rather it is that insight which has dawned from the shining lights of the Sun of the word "He comprehendeth all vision." How lofty is the station of man if he attains to its conditions and becomes aware of its degrees!
(Bahá’u’lláh, 1294-04-01 [1877-Apr-15], to Ali Asghar Khan -- BH02002)
73
Praise be to the peerless Lord Who hath illumined the heaven of man's station with two brilliant stars - sight and knowledge.
(Bahá’u’lláh, 1296-09-09 [1879-Aug-27], to Muhammad qabl 'Ali -- BH05413)
74
O Munir! Luminous bodies are of two kinds: one that derives its light from another, whose luminosity is a deposited sign, and the other that is inherent, which is an established sign of the Ancient Beauty.
Great is the station of him who hath in this Day perceived and become aware of the truth, and wretched is he who hath failed to comprehend the utterances of the Lord of wisdom and to recognize the newly-arrived Friend in His new attire.
(Bahá’u’lláh, Lawh-i-Mihraban, 1304 ? [1886-1887], to Mihraban -- BH02950)
77
He hath come with the hosts of divine revelation and inspiration, and hath manifested that which lay hidden in the treasuries of His knowledge and stored in the repositories of His might. Thereupon the servants and dwellers of the lands rose up in rejection and protest, to such extent that they denied the Books of God and His Scriptures and whatsoever was revealed aforetime unto His Prophets and Messengers. Say: O people of the earth! Be fair in the name of God - if ye deny this Most Great Cause and this Mighty Announcement, by what proof can ye establish that which ye possess?
(Bahá’u’lláh, 1301-08-15 [1884-Jun-10], to Aqa Siyyid Ahmad Afnan -- BH00229)
78
Praise be to God that ye have drunk from the ocean of divine knowledge of the All-Merciful and received your portion from the Sun of God's love.
… How excellent is the state of one who sees with insight and the condition of one who ponders on past ages. Should a soul attain but a drop from the ocean of wisdom, surely neither the world nor aught within it would deter him from the Straight Path and the Strong Cord.
(Bahá’u’lláh, 1296-08 [1879-Jul], to Nasr -- BH03969)
79
Beware lest ye deprive yourselves of the ocean of knowledge. All that appears hath appeared from the gulfs that branch forth from this ocean, were ye to know.
(Bahá’u’lláh, ca. 1289-1290?, to Muhammad Javad Isfahani -- BH09589)
80
I swear by the pearls of the divine ocean of knowledge that whosoever attained unto a drop thereof forsook the world and all that dwell therein, and set his face toward the ultimate goal, the most exalted summit and the highest horizon.
For the spirit, the food of divine knowledge - by God, this hath been sent down from the heaven of My grace upon My creatures. Blessed is he who recognizeth it and attaineth unto it, for he is of the sincere ones. And for the body, that which We have brought forth from the earth as a bounty from Us, for I am the Giving, the Forgiving, the Mighty, the Inaccessible.
Thus have We lit the lamp of knowledge amidst all possibilities. Blessed is he who is illumined thereby, and woe unto those who turn away.
(Bahá’u’lláh, 1291-09 [1874-Oct], to Mirza Husayn brother of Ali Muhammad Varqa -- BH06242)
85
O thou who hast believed in God and been guided! The light of guidance hath dawned from the dayspring of eternity--glorified be my Lord, the Most High!
O servant of Baha! How wonderful, how wonderful that you have turned to the manifest light and drunk from the fountain of certitude and attained unto true certainty and achieved recognition of the Lord God and been confirmed in receiving the gift of the Forgiver.
(‘Abdu’l-Bahá, 1903 ca., to Qaim Baba brother of Javad Usku'i -- AB11976)
87
Adorn the meadow of guidance, make to grow the flowers of inner meanings, and place the crown of bounty upon the head of the nightingale of the spirit. Call the spiritual nightingales to sing their songs and teach them the realities and meanings.
(‘Abdu’l-Bahá, to Baha'is of Maraghih et al -- AB04506)
88
And you, O lamp within which is lit the light of the love of God, shine forth with the light of knowledge in the gatherings of utterance, that the mystery of exposition may be revealed in human reality, and eyes may be illumined by witnessing the signs of your Lord, and ears may comprehend words that are the Mother of the Book, and spirits may be stirred by fragrant breaths wafting from the direction of God's gift.
(‘Abdu’l-Bahá, 1896-Jul-30, to Aqa Siyyid Jafar -- AB02175)
89
O Lord! Illumine their eyes with the light of Thy knowledge and brighten their inner vision with the radiance of beholding the signs of Thy oneness.
(‘Abdu’l-Bahá, 1900 or <, to Baha'is of the world -- AB01940)
90
We beseech God to grant success to all, that they may not remain deprived of the ocean of knowledge and bereft of the kingdom of insight.
(Bahá’u’lláh, 1297-11-12 [1880-Oct-16], to Muhammad Baqir Naraqi -- BH07154)
91
Most men on earth are deprived of the city of inner meanings, but thou, praise be to God, hast attained thereunto. Know thou the value of this most great bounty and mighty gift, and say: "My God, my God! Praise be to Thee for having guided me unto Thy path and illumined my heart with the light of Thy knowledge and sent down upon me the rain of Thy mercy.
(Bahá’u’lláh, 1306-10 [1889-May], to Wife of Mirza Hadi Naqqash-Bashi et al -- BH03962)
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92
Know that faith is of two kinds. The first is objective faith that is expressed by the outer man, obedience of the limbs and senses. The other faith is subjective, and unconscious obedience to the will of God. … But the discerning faith that consists of true knowledge of God and the comprehension of divine words, of such faith there is very little in any age. That is why His Holiness Christ said to His followers, "Many are called but few are chosen."
The source of all learning ('ulum) is the knowledge (irfan) of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.
Knowledge is of two kinds. The one is the knowledge that pertaineth to the Essence [dhat]. This knowledge is of God and is identical with and undistinguishable from His Essence, for it ariseth from the station of His Supreme Singleness in which His Essence encompasseth all Names and Attributes. That Essential knowledge is divine and sanctified above all understanding. The other kind of knowledge is confined to the plane of action and visible being. In other words, it ariseth from that which is revealed and manifest, and signifieth the outward realization of a thing.
(Provisional translation, AB00954, The Kingdom of Existence p. 162)
Those who have been initiated into the divine mysteries believe that knowledge is of two kinds: The first is the comprehension of a thing without the conception of it in the mind; this is essential or inherent knowledge [dhati]. The second is empirical knowledge [suri], and that is knowledge acquired through observation which consisteth of the comprehension of a thing perceived as an image in the mind. Saying that God beheld [His creation] referreth to observational knowledge, whereas existential knowledge is identical with His Essence, the Essence of Divinity itself, whose reality is at once unknowable and unfathomable to all.
(Provisional translation, AB00954, The Kingdom of Existence p. 163)
All human understanding and knowledge is of three categories. One is the knowledge of abstract concepts and universal elemental realities which are comprehended by sound minds and holy souls. Another consisteth of the ideal forms and images of external entities perceivable by the physical senses and faculties. And the third is that category of knowledge which is under the influence of both mental and sensuous powers, in other words thoughts produced by concepts that assume the shape of concrete things in such a way as to be visible to the faculty of imagination as well as understood by the intellect. Since the radiant flame of the divine intellect that discerneth abstract verities is obscured in all human beings, and since people's perceptions are limited to the tangible, the third type of knowledge is often adopted to explain these realities, so that feeble minds may, to some extent, partake of spiritual truths.
For verily the soul, while bound by the ephemeral and transitory things of this world, is confined, in its understanding, to limited phenomena only. However, once the soul hath soared beyond the realm of nature and becometh submerged in the ocean of absolute unity, then can it acquire the capacity to discern the reality of all sciences and knowledge in their full plenitude.
And do they not see (yara) that We drive rain to parched soil, and produce therewith crops, providing food for their cattle and themselves? Have they not the vision (basar)?
Qur'an 32:27
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99
If a man puts anything in his line of vision, however small, it is enough to obstruct his sight and prevent him from seeing other things in front of him; just so any small desire or idle act in the soul is sufficient to obstruct its vision of great and Divine things.
(St. John of the Cross, The Living Flame of Love, St. 3)
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100
Let him who can, follow and come within, and leave outside the sight of his eyes... Shut your eyes, and change to and wake another way of seeing, which everyone has but few use.
Plotinus, Enn.I.6.8
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101
...while the human Intellect hath a faculty of Intelligence, whereby it perceives intellectual truths, yet the act whereby the Intellect communes with the things that are beyond it transcends its intellectual nature.
(Pseudo-Dionysius, in Rolt p.147)
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102
You have learned from this discussion that the eye is two eyes: outward and inward. The outward eye derives from the world of sensation and visibility, while the inward eye derives from another world - namely, the world of malakut.... The heavens and the earth are filled with light from the two levels of light: that is, the light ascribed to eyesight and to insight; or, in other words, [light ascribed] to the senses and to the rational faculty.
(Al-Ghazali, The Niche of Lights, pp. 10; 19)
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103
...discursive thought, in order to express anything in words, has to consider one thing after another: this is the method of description; but how can one describe the absolutely simple? ... One must believe one has seen, when the soul suddenly takes light...
Plotinus, Enn.V.3.17
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104
We must learn to read the Universe; it is an open book. All the worlds known and unknown are ours if we are at one with the Spirit.