Chapter 2@ Purpose of Life
1. Purpose of Life
1. I bear witness, O my God, that Thou hast created me to know Thee
and to worship Thee. I testify, at this moment, to my powerlessness and to Thy
might, to my poverty and to Thy wealth. There is none other God but Thee, the
Help in Peril, the Self-Subsisting.
(Baháfuflláh:
Obligatory Prayers, p. 4)
2. Having created the world and all that liveth and moveth therein.
He, through the direct operation of His unconstrained and sovereign Will, chose
to confer upon man the unique distinction and capacity to know Him and to love Him-a
capacity that must needs be regarded as the generating impulse and the primary
purpose underlying the whole of creation. . . .
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
XXVII, p. 65)
3. All men have been created to carry forward an ever-advancing
civilization. The Almighty beareth Me witness: To act like the beasts of the
field is unworthy of man. Those virtues that befit his dignity are forbearance,
mercy, compassion and loving-kindness toward all the peoples and kindreds of
the earth.
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
CIX, p. 215)
4. (What is the purpose of life?)@
To acquire virtues.
(eAbdufl-Bahá:
Paris Talks, p. 177)
5. Therefore in this world he must prepare himself for the life
beyond. That which he needs in the world of the Kingdom must be obtained here.
Just as he prepared himself in the world of the matrix by acquiring forces
necessary in this sphere of existence, so likewise the indispensable forces of
the divine existence must be potentially obtained in this world. What is he in
need of in the Kingdom, which transcends the life and limitation of this mortal
sphere? That world beyond is a world of sanctity and radiance; therefore it is
necessary that in this world he should acquire these divine attributes. In that
world there is need of spirituality, faith, assurance, the knowledge and love
of God. These he must attain in this world so that after his ascension from the
earthly to the heavenly Kingdom he shall find all that is needful in that life
eternal ready for him. That divine world is manifestly a world of lights;
therefore man has need of illumination here. That is a world of love; the love
of God is essential. It is a world of perfection; virtues or perfections must
be acquired. That world is vivified by the breaths of the Holy Spirit; in this
world we must seek them. That is the kingdom of life everlasting; it must be
attained during this vanishing existence.
(eAbdufl-Bahá:
The Divine Art of Living, p. 19)
2. Relationships between Body, Mind, and Soul
6. Know thou that the soul of man is exalted above and is independent
of all infirmities of body or mind. That a sick person showeth signs of
weakness is due to the hindrances that interpose themselves between his soul
and his body, for the soul itself remaineth unaffected by any bodily ailments.
Consider the 1ight of the lamp. Though an external object may interfere with
its radiance, the light itself continueth to shine with undiminished power. In
like manner, every malady afflicting the body of man is an impediment that
preventeth the soul from manifesting its inherent might and power. When it
leaveth the body, however, it will evince such ascendancy, and reveal such
influence as no force on earth can equal. Every pure, every refined and
sanctified soul will be endowed with tremendous power, and shall rejoice with
exceeding gladness. Consider the lamp which is hidden under a bushel. Though
its light be shining, yet its radiance is concealed from men. Likewise,
consider the sun which hath been obscured by the clouds. Observe how its
splendor appeareth to have diminished, when in reality the source of that light
hath remained unchanged. The soul of man should be likened unto this sun, and
all things on earth should be regarded as his body. So long as no external
irnpediment interveneth between them, the body will, in its entirety, continue
to reflect the light of the soul, and to be sustained by its power. As soon as,
however, a veil interposeth itself between them, the brightness of that light
seemeth to lessen. Consider again the sun when it is completely hidden behind
the clouds. Though the earth is still illumined with its light, yet the measure
of light which it receiveth is considerably reduced. Not until the clouds have
dispersed, can the sun shine again in the plenitude of its glory.@ Neither the presence of the cloud nor its
absence can, in any way, affect the inherent splendor of the sun. The soul of
man is the sun by which his body is illumined, and from which it draweth its
sustenance, and should be so regarded. Consider, moreover, how the fruit, ere
it is formed, lieth potentially within the tree. Were the tree to be cut into
pieces, no sign nor any part of the fruit, however small, could be detected.
When it appeareth, however, it manifesteth itself, as thou hast observed, in
its wondrous beauty and glorious perfection. Certain fruits, indeed, attain
their fullest development only after being severed from the tree.
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
LXXX, pp. 153-155)
7. Unlike the animal, man has a rational soul the human intelligence.
This intelligence of man is the intermediary between his body and his spirit.
(eAbdufl-Bahá:
Paris Talks, p. 96)
8. But the human spirit, unless assisted by the spirit of faith does
not become acquainted with the divine secrets and the heavenly realities.@ But the mind is the power of the human
spirit.@ Spirit is the lamp; mind is the
light which shines from the lamp.@ Spirit
is the tree, and the mind is the fruit.@
Mind is the perfection of the spirit and is its essential quality, as
the sunfs rays are the essential necessity of the sun.
(eAbdufl-Bahá:
Some Answered Questions, pp.
208-209)
9. The whole physical creation is perishable. These material bodies
are composed of atoms; when these atoms begin to separate decomposition sets
in, then comes what we call death. This composition of atoms, which constitutes
the body or mortal element of any created being, is temporary. When the power
of attraction, which holds these atoms together, is withdrawn, the body, as
such, ceases to exist. With the soul it is different. The soul is not a
combination of elements, it is not composed of many atoms, it is of one
indivisible substance and therefore eternal. It is entirely out of the order of
the physical creation; it is immortal!
(eAbdufl-Bahá:
Paris Talks, pp. 90-91)
10. In the time of sleep this body is as though dead; it does not see
nor hear; it does not feel; it has no consciousness, no perception-that is to
say, the powers of man have become inactive, but the spirit lives and subsists.
Nay, its penetration is increased, its flight is higher, and its intelligence
is greater. To consider that after the death of the body the spirit perishes is
like imagining that a bird in a cage will be destroyed if the cage is broken,
though the bird has nothing to fear from the destruction of the cage. Our body
is like the cage and the spirit is like the bird. We see that without the cage
this bird flies in the world of sleep; therefore, if the cage becomes broken,
the bird will continue and exist. Its feelings will be even more powerful, its
perceptions greater, and its happiness increased. In truth, from hell it
reaches a paradise of delights because for the thankful birds there is no
paradise greater than freedorn from the cage. That is why with utmost joy and
happiness the martyrs hasten to the plain of sacrifice.
(eAbdufl-Bahá:
Some Answered Questions, p. 228)
11. 'When studying at present, in English, the available Bahá'í
writings on the subject of body, soul and spirit, one is handicapped by a
certain lack of clarity because not all were translated by the same person, and
also there are, as you know, still many Bahá'í writings untranslated. 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 Bahá'ís 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.@
(Shoghi
Effendi, through his secretary, 7 June 1946:
Unto Him Shall We Return, p. 60.)
3. Life after Death
12. And now concerning thy question regarding the soul of man and its
survival after death. Know thou of a truth that the soul, after its separation
from the body, will continue to progress until it attaineth the presence of
God, in a state and condition which neither the revolution of ages and
centuries, nor the changes and chances of this world, can alter. It will endure
as long as the Kingdom of God, His sovereignty, His dominion and power will
endure. It will manifest the signs of God and His attributes, and will reveal
His loving kindness and bounty. The movement of My Pen is stilled when it
attempteth to befittingly describe the loftiness and glory of so exalted a
station. The honor with which the Hand of Mercy will invest the soul is such as
no tongue can adequately reveal, nor any other earthly agency describe. Blessed
is the soul which, at the hour of its separation from the body, is sanctified
from the vain imaginings of the peoples of the world. Such a soul liveth and
moveth in accordance with the Will of its Creator, and entereth the all-highest
Paradise. The Maids of Heaven, inmates of the loftiest mansions, will circle
around it, and the Prophets of God and His chosen ones will seek its
companionship. With them that soul will freely converse, and will recount unto
them that which it hath been made to endure in the path of God, the Lord of all
worlds. If any man be told that which hath been ordained for such a soul in the
worlds of God, the Lord of the throne on high and of earth below, his whole
being will instantly blaze out in his great longing to attain that most
exalted, that sanctified and resplendent station. . . . The nature of the soul
after death can never be described, nor is it meet and permissible to reveal
its whole character to the eyes of men.
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
LXXXI, pp. 155-156)
13. Know thou, of a truth, that if the soul of man hath walked in the
ways of God, it will, assuredly, return and be gathered to the glory of the
Beloved. By the righteousness of God! It shall attain a station such as no pen
can depict, or tongue describe. The soul that hath remained faithful to the
Cause of God, and stood unwavering firm in His Path shall, after his ascension,
be possessed of such power that all the worlds which the Almighty hath created
can benefit through him. Such a soul provideth, at the bidding of the Ideal
King and Divine Educator, the pure leaven that leaveneth the world of being,
and furnisheth the power through which the arts and wonders of the world are
made manifest. Consider how meal needeth leaven to be leavened with. Those
souls that are the symbols of detachment are the leaven of the world. Meditate
on this, and be of the thankful.
(Baháfuflláh:
Gleanings from the Writings of Baháfuflláh,
LXXXII, p. 161)
14. "How does one look forward to the goal of any journey? With
hope and with expectation. It is even so with the end of this earthly journey.
In the next world, man will find himself freed from many of the disabilities
under which he now suffers. Those who have passed on through death have a
sphere of their own. It is not removed from ours; but it is sanctified from
what we call etime and place.f Time with us is measured by the sun. When there
is no more sunrise, and no more sunset, that kind of time does not exist for
man.@ Those who have ascended have
different attributes from those who are still on earth, yet there is no real
separation.
(eAbdufl-Bahá:
eAbdufl-Bahá in London, p. 96)
15. Consider the aim of creation: is it possible that all is created
to evolve and develop through countless ages with this small goal in view-a few
years of a man's life on earth? Is it not unthinkable that this should be the
final aim of existence? The mineral evolves till it is absorbed in the life of
the plant, the plant progresses till finally it loses its life in that of the
animal; the animal, in its turn, forming part of the food of man, is absorbed
into human life. Thus, man is shown to be the sum of all creation, the superior
of all created beings, the goal to which countless ages of existence have
progressed. At the best, man spends four-score years and ten in this world-a
short time indeed! Does a man cease to exist when he leaves the body? If his
life comes to an end, then all the previous evolution is useless, all has been
for nothing! Can one imagine that Creation has no greater aim than this? The
soul is eternal, immortal. Materialists say, 'Where is the soul? What is it? We
cannot see it, neither can we touch it'. This is how we must answer them:
However much the mineral may progress, it cannot comprehend the vegetable
world. Now, that 1ack of comprehension does not prove the non-existence of the
plant! To however great a degree the plant may have evolved, it is unable to
understand the animal world; this ignorance is no proof that the animal does
not exist! The animal, be he never so highly developed, cannot imagine the
intelligence of man, neither can he realize the nature of his soul. But, again,
this does not prove that man is without intellect, or without soul. It only demonstrates
this, that one form of existence is incapable of comprehending a form superior
to itself. This flower may be unconscious of such a being as man, but the fact
of its ignorance does not prevent the existence of humanity. In the same way,
if materialists do not believe in the existence of the soul, their unbelief
does not prove that there is no such realm as the world of spirit. The very
existence of man's intelligence proves his immortality; moreover, darkness
proves the presence of light, for without light there would be no shadow.
Poverty proves the existence of riches, for, without riches, how could we
measure poverty? Ignorance proves that knowledge exists, for without knowledge
how could there be ignorance? Therefore the idea of mortality presupposes the
existence of immortality-for if there were no Life Eternal, there would be no
way of measuring the life of this world! If the spirit were not immortal, how
could the Manifestations of God endure such terrible trials? Why did Christ
Jesus suffer the fearful death on the cross?. Why did Muhammad bear
persecutions? Why did the Báb make the supreme sacrifice and why did
Baháfuflláh pass the years of his life in prison? Why should all this suffering
have been, if not to prove the everlasting life of the spirit?
(eAbdufl-Bahá:
Paris Talks, pp. 92-93)
16. Both before and after putting off this material form there is
progress in perfection but not in state. So beings are consummated in perfect
man. There is no other being higher than a perfect man. But man when he has
reached this state can still make progress in perfections but not in state
because there is no state higher than that of a perfect man to which he can
transfer himself. He only progresses in the state of humanity, for the human
perfections are infinite. Thus, however learned a man may be, we can imagine
one more learned. Hence, as the perfections of humanity are endless, man can
also make progress in perfections after leaving this world.
(eAbdufl-Bahá:
Some Answered Questions, p. 237)
17. Question.-Through what means will the spirit of man-that is to say, the
rational soul-after departing from this mortal world, make progress ? Answer.-The progress of man's spirit in
the divine world, after the severance of its connection with the body of dust,
is through the bounty and grace of the Lord alone, or through the intercession
and the sincere prayers of other human souls, or through the charities and
important good works which are performed in its name.
(eAbdufl-Bahá:
Some Answered Questions, p. 240)
18. Question.-What is the condition of children who die before attaining the
age of discretion or before the appointed time of birth? Answer. -These infants are under the
shadow of the favor of God; and as they have not committed any sin and are not
soiled with the impurities of the world of nature, they are the centers of the
manifestation of bounty, and the Eye of Compassion will be turned upon them.
(eAbdufl-Bahá:
Some Answered Questions, p. 240)
19. The wealth of the other world is nearness to God. Consequently, it
is certain that those who are near the Divine Court are allowed to intercede,
and this intercession is approved by God. But intercession in the other world
is not like intercession in this world. It is another thing, another reality,
which cannot be expressed in words. If a wealthy man at the time of his death
bequeaths a gift to the poor and miserable, and gives a part of his wealth to
be spent for them, perhaps this action may be the cause of his pardon and
forgiveness, and of his progress in the Divine Kingdom. Also a father and
mother endure the greatest troubles and hardships for their children; and often
when the children have reached the age of maturity, the parents pass on to the
other world. Rarely does it happen that a father and mother in this world see
the reward of the care and trouble they have undergone for their children.
Therefore, children, in return for this care and trouble, must show forth
charity and beneficence, and must implore pardon and forgiveness for their
parents. So you ought, in return for the love and kindness shown you by your
father, to give to the poor for his sake, with greatest submission and humility
implore pardon and remission of sins, and ask for the supreme mercy. It is even
possible that the condition of those who have died in sin and unbelief may
become changed--that is to say, they may become the object of pardon through
the bounty of God, not through His justice--for bounty is giving without
desert, and justice is giving what is deserved. As we have power to pray for
these souls here, so likewise we shall possess the same power in the other
world, which is the Kingdom of God. Are not all the people in that world the
creatures of God? Therefore, in that world also they can make progress. As here
they can receive light by their supplications, there also they can plead for
forgiveness and receive light through entreaties and supplications. Thus as
souls in this world, through the help of the supplications, the entreaties and
the prayers of the holy ones, can acquire development, so is it the same after
death. Through their own prayers and supplications they can also progress, more
especially when they are the object of the intercession of the Holy
Manifestations
(Abdufl-Bahá:
Some Answered Questions, pp.
231-232)
20. As to the soul of man after death, it remains in the degree of
purity to which it has evolved during life in the physical body, and after it
is freed from the body it remains plunged in the ocean of God's Mercy. The soul
does not evolve from degree to degree as a law-it only evolves nearer to God,
by the Mercy and Bounty of God.
(eAbdufl-Bahá:
Paris Talks, p. 66)
4. Health and Healing
21. Do not neglect medical treatment when it is necessary, but leave
it off when health has been restored. Treat disease through diet, by
preference, refraining from the use of drugs; and if you find what is required
in a single herb, do not resort to a compounded medicament....Abstain from
drugs when the health is good, but administer them when necessary.-
(eAbdufl-Bahá:
The Divine Art of Living, pp.
53-54)
22. "Whenever ye fall ill, refer to competent physicians. Verily,
we have not abolished recourse to material means, rather have We affirmed it
through this Pen which God hath made the Dawning Place of His luminous and
resplendent Cause."
(Baháfuflláh:
Selections from Bahá'í Writings on Some
Aspects of Health and Healing, p. 1)@
Or,@ (Baháfuflláh: The Throne of the Inner Temple, p. 22)
23. What ever the competent physicians or surgeons prescribe for a
patient should be accepted and complied with." (ibid.)
(Baháfuflláh:
The Throne of the Inner Temple,
p. 23)
24. O BEFRIENDED STRANGER! The candle of thine heart is lighted by the
hand of My power, quench it not with the contrary winds of self and passion.
The healer of all thine ills is remembrance of Me, forget it not. Make My love
thy treasure and cherish it even as thy very sight and life.
(Baháfuflláh:
The Hidden Words of Baháfuflláh,
Persian #32, p. 33)
25. Although ill health is one of the unavoidable conditions of man,
truly it is hard to bear.@ The bounty of
good health is the greatest gift of all gifts.
(eAbdufl-Bahá:
Selections from the Writings of eAbdufl-Bahá,
p. 151)
26. "If the health and well-being of the body be expended in the
path of the Kingdom, this is very acceptable and praiseworthy; and if it is
expended to the benefit of the human world in general - even though it be to
their material benefit and be a means of doing good - that is also acceptable.
But if the health and welfare of man be spent in sensual desires, in a life on
the animal plane, and in devilish pursuits - then disease is better than such
health; nay, death itself is preferable to such a life. If thou art desirous of
health, wish thou health for serving the Kingdom. I hope thou mayest attain a
perfect insight, an inflexible resolution, a complete health and spiritual and
physical strength in order that thou mayest drink from the fountain of eternal
life and be assisted by the spirit of divine confirmation."
('Abdu'l-Bahá:
Bahá'í World Faith, p. 376) Or,
(Baháfuflláh: The Throne of the Inner Temple,
p. 20)
27. gLooking after onefs health is done with two intentions.@ Men may take good care of his body for the
purpose of satisfying his personal wishes.@
Or , he may look after his health with the good intention of serving mankind.
The latter is most commendable.
('Abdu'l-Bahá:
The Throne of the Inner Temple,
p. 19)
28. "O maid-servant of God, there are two kinds of disease,
spiritual and physical. Physical diseases are cured by medicine and the essence
of shrubs and plants. Diseases which are caused by the emotions of the mind are
cured by the power of the spirit of man. But the power of the divine spirit
dominates all the bodily ailments and those of the mind. When the spirit of man
is confirmed and assisted by the confirmations of the Holy Spirit, then it wm
show its effect in every condition in the world of existence.
('Abdu'l-Bahá:
The Throne of the Inner Temple,
p. 75)
29. "Illness caused by physical accident should be treated with
medical remedies; those which are due to spiritual causes disappear through
spiritual means. Thus an illness caused by affliction, fear, nervous
impressions, will be healed by spiritual rather than by physical treatment.
Hence, both kinds of remedies should be considered. Moreover, they are not
contradictory, and thou shouldst accept the physical remedies as coming from
the mercy and favour of God, Who hath revealed and made manifest medical
science so that His servants may profit from this kind of treatment also.@ Thou shouldst give equal attention to spiritual
treatments, for they produce marvelous effects.
('Abdu'l-Bahá:
The Throne of the Inner Temple,
pp. 75-76)
5. Attitudes towards Life & Death
30. O SON OF BElNG! Bring thyself to account each day ere thou art
summoned to a reckoning; for death, unheralded, shall come upon thee and thou
shall be called to give account for thy deeds.
(Baháfuflláh:
The Hidden Words of Baháfuflláh,
Arabic #31, p. 11)
31. O SON OF THE SUPREME! I have made death a messenger of joy to
thee. Wherefore dost thou grieve? I made the light to shed on thee its
splendor. Why dost thou veil thyself therefrom?
(Baháfuflláh:
The Hidden Words of Baháfuflláh,
Arabic #32, p. 11)
32. Though willing to share to the utmost the temporal benefits and
the fleeting joys which this earthly life can confer, though eager to
participate in whatever activity that conduces to the richness, the happiness
and peace of that life, they can, at no time, forget that it constitutes no
more than a transient, a very brief stage of their existence, that they who live
it are but pilgrims and wayfarers whose goal is the Celestial City, and whose
home the Country of never-failing joy and brightness.
(Letter
written on behalf of Shoghi Effendi, 3/11/36: Baháfí
World, Vol. XVIII, p. 592)