Philosophy: Material and Spiritual
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Peter Terry, Philosophy: Material and Spiritual, bahai-library.com.
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Philosophy:

Material and Spiritual

Compilation and Commentary by Peter Terry 1

2005/2024

Let us begin with a definition of terms as they are used in the Baha’i source texts.

'Abdu'l-Baha defined philosophy in "Some Answered Questions":

"Philosophy consists in comprehending the reality of things as they exist, according to the
capacity and the power of man." ('Abdu'l-Baha, Some Answered Questions, Chapter 59, p. 221)2

And He reiterated that definition in one of His talks:

"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-Baha, The Promulgation of Universal Peace, p. 212)

In one of His Tablets to an American believer He wrote:

"In the Tablets of His Holiness BAHA'ULLAH, there are many philosophic questions. For
example, the Tablet of Wisdom, but it has not yet been translated. It may be found that his
honor Fazel Mazindarani gave this Tablet to a Persian expert to translate into English. In
His Tablets He has encouraged and rather urged (the people) to study philosophy.
Therefore, in the religion of BAHA'ULLAH philosophy is highly esteemed.

"As to life, however, it has had no beginning, nor will it have any end. The eternal grace of
God has always been the cause of life. It has had no starting point and it will not approach
any end. But concerning the degrees through which the soul has gone, these degrees are
spiritual. Consider all the advancement of the word of humanity which is at present
manifest and known. This has been realized through the spirit. The manifestation of the

1 Prepared for presentation at ABS-NA annual conference in 2005; revised 12/6/2006 and 4/16/24.

2 Citations in this paper from Some Answered Questions are from the translation available at the

time.

will of the Omnipotent, in the universe, means the manifestation of the divine laws and
disciplines which are essential to the realities of beings, and in the world of the Kingdom
they are ideals which in the appearance of the holy Manifestations (of God) are realized.

"The fruits of the deeds of man, i.e. the harvest of the reward of man's conduct, is gathered
in the heavenly realm.

"But as to evolution, it is true of both the body and the spirit. Consider how many sciences,
arts, discoveries and achievements have come into existence since the days of Moses till the
present time through the progress of the human soul in knowledge and perfections.
Similarly, how much the soul has evolved from the moral point of view. From the material
standpoint, you can see also how much civilization has progressed." (Tablet addressed to Mr.
Alwyn J. Baker, Berkeley, California, translated December 2, 1920, by Aziz'ullah Bahadur; published in Star of the
West, Vol. 12, p. 194)

'Abdu'l-Baha recommended that all be educated in philosophy:

"Among other teachings and principles Bahá’u’lláh counsels the education of all members
of society. No individual should be denied or deprived of intellectual training, although
each should receive according to capacity. None must be left in the grades of ignorance, for
ignorance is a defect in the human world. All mankind must be given a knowledge of
science and philosophy—that is, as much as may be deemed necessary. All cannot be
scientists and philosophers, but each should be educated according to his needs and
deserts." ('Abdu'l-Baha, The Promulgation of Universal Peace, 108)

Shoghi Effendi reiterated this principle in two letters written by his secretary on his behalf:

"It is hoped that all the Bahá’í students will ... be led to investigate and analyze the
principles of the Faith and to correlate them with the modern aspects of philosophy and
science. Every intelligent and thoughtful young Bahá’í should always approach the Cause
in this way, for therein lies the very essence of the principle of independent investigation of
truth." (6 August 1933, on behalf of Shoghi Effendi to an individual believer; published in many compilations of
scholarship and in 1997 Aug 13, Letter on Science and Religion, p. 2)

"Philosophy, as you will study it and later teach it, is certainly not one of the sciences that
begins and ends in words. Fruitless excursions into metaphysical hair-splitting is meant,
not a sound branch of learning like philosophy…

"As regards your own studies: he would advise you not to devote too much of your time to
the abstract side of philosophy, but rather to approach it from a more historical angle. As

to correlating philosophy with the Bahá’í teachings: this is a tremendous work which
scholars in the future can undertake. We must remember that not only are all the teachings
not yet translated into English, but they are not even all collected yet. Many important
Tablets may still come to light which are at present owned privately." (From a letter dated 15
February 1947 written on behalf Guardian to an individual believer; in The Unfolding Destiny of the British Baha'i
Community, p. 445; and in Letters, 1999 Dec 13, Two Compilations on Scholarship - 1979 and 1983)

In the Tablet of Wisdom and other Writings, Baha’u’llah indicated that the origin of philosophy
is not to be found in the Golden Age of the ancient Greeks, but in the Prophets of God:

“The sages aforetime acquired their knowledge from the Prophets, inasmuch as the latter
were the Exponents of divine philosophy and the Revealers of heavenly mysteries.”
(Baha’u’llah, Lawh-i-Hikmat, in Tablets of Baha’u’llah, pp. 144-145)

"The essence and the fundamentals of philosophy have emanated from the Prophets."
(Baha'u'llah, Lawh-i-Hikmat, in Tablets of Baha'u'llah, p. 145)

He reiterates an Islamic tradition, that the father of philosophy was Idris, called a prophet in the
Qur’an (19:56-57). He identifies Idris with Hermes, considered the founder of philosophy in the
Hermetic tradition, whose writings were called “Hermetic” and “chrysolite tablets”:

"‘The first person who devoted himself to philosophy was Idris. Thus was he named. Some
called him also Hermes. In every tongue he hath a special name. He it is who hath set forth
in every branch of philosophy thorough and convincing statements. After him Balinus
derived his knowledge and sciences from the Hermetic Tablets and most of the
philosophers who followed him made their philosophical and scientific discoveries from his
words and statements...’" (Baha'u'llah, Lawh al-Basit al-Haqiqa; cited in Tablets of Baha'u'llah, Note 1, p.
148)

"…the theories put forward by the Father of Philosophy regarding the mysteries of
creation as given in his chrysolite tablets…" (Baha'u'llah, Lawh-i-Hikmat, in Tablets of Baha'u'llah, p.
147)

While it may be surmised that in its origins, philosophy was integrated, inasmuch as the Father
of Philosophy “set forth in every branch of philosophy thorough and convincing statements,”
philosophy was at some point differentiated into two branches. In some of His talks ‘Abdu’l-
Baha refers to these two branches of the primordial philosophy as two kinds of philosophy:

"Philosophy is of two kinds: natural and divine. Natural philosophy seeks knowledge of
physical verities and explains material phenomena, whereas divine philosophy deals with
ideal verities and phenomena of the spirit. 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. Now is
the time for us to make an effort and enable it to advance apace with the philosophy of
material investigation so that awakening of the ideal virtues may progress equally with the
unfoldment of the natural powers. In the same proportion that the body of man is
developing, the spirit of man must be strengthened; and just as his outer perceptions have
been quickened, his inner intellectual powers must be sensitized so that he need not rely
wholly upon tradition and human precedent. 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.
The philosophers of Greece—such as Aristotle, Socrates, Plato and others—were devoted
to the investigation of both natural and spiritual phenomena. In their schools of teaching
they discoursed upon the world of nature as well as the supernatural world. Today the
philosophy and logic of Aristotle are known throughout the world. Because they were
interested in both natural and divine philosophy, furthering the development of the
physical world of mankind as well as the intellectual, they rendered praiseworthy service to
humanity. This was the reason of the triumph and survival of their teachings and
principles. Man should continue both these lines of research and investigation so that all
the human virtues, outer and inner, may become possible. The attainment of these virtues,
both material and ideal, is conditioned upon intelligent investigation of reality, by which
investigation the sublimity of man and his intellectual progress is accomplished. Forms
must be set aside and renounced; reality must be sought. We must discover for ourselves
where and what reality is.

('Abdu'l-Baha, address given in a private home on 20 September 1912; The Promulgation of Universal Peace, pp.
326-327)

"This endowment is the most praiseworthy power of man, for through its employment and
exercise the betterment of the human race is accomplished, the development of the virtues
of mankind is made possible and the spirit and mysteries of God become manifest.
Therefore, I am greatly pleased with my visit to this university. Praise be to God that this
country abounds in such institutions of learning where the knowledge of sciences and arts
may readily be acquired.

"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. The most important principle of divine
philosophy is the oneness of the world of humanity, the unity of mankind, the bond
conjoining East and West, the tie of love which blends human hearts."

('Abdu'l-Baha, address given at Columbia University on 19 April 1912; in The Promulgation of Universal Peace, p.
31; Foundations of World Unity, p. 45)

In another talk, He refers to the two kinds of philosophy as two kinds of sciences:

"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. Both
are necessary--one the natural, the other supernatural; one material, the other divine. By the
divine we mean the discovery of the mysteries of God,              the comprehension of spiritual
realities, the wisdom of God, inner significances of the heavenly religions and foundation of
the law." (Talk at the home of Mr. and Mrs. Francis W. Breed, Cambridge, Massachusetts, on 23 May 1912; in The
Promulgation of Universal Peace, p, 138)

"Baha'u'llah taught that in all schools and colleges sciences, both divine and material, should
be taught, in order that the students may discover material realities and the realities of the
Kingdom, for material realities and sciences are as the body and divine sciences are as the
spirit. The body must live by the spirit. If the spirit does not exist the body then is dead.
Though the body be in utmost beauty, yet, if deprived of the outpourings of the spirit, it will
be fruitless and of benefit to no one, nay, rather its non-existence were better than its
existence." ("Two Kinds of Education," address of 'Abdu'l-Baha at Unitarian Church, Dublin, New Hampshire,
United States, 11 August 1912, published in Star of the West, XIV:2, (May 1923), p. 44)

Some philosophers have devoted themselves to both kinds of philosophy, the material and the
divine:

"The philosophers of Greece -- such as Aristotle, Socrates, Plato and others -- were devoted
to the investigation of both natural and spiritual phenomena. In their schools of teaching
they discoursed upon the world of nature as well as the supernatural world. Today the
philosophy and logic of Aristotle are known throughout the world. Because they were
interested in both natural and divine philosophy, furthering the development of the
physical world of mankind as well as the intellectual, they rendered praiseworthy service to

humanity. This was the reason of the triumph and survival of their teachings and
principles. Man should continue both these lines of research and investigation so that all
the human virtues, outer and inner, may become possible. " (‘Abdu'l-Baha, The Promulgation of
Universal Peace, p. 327)

‘Abdu’l-Baha pointed out that some philosophers, notably amongst the ancient Greeks, and
many in the modern West, are materialists, and deny the existence of the spiritual:

"The people of the world are divided into two classes. One class is the materialistic
philosophers who deny the spirit and it immortality. The second class comprises the divine
philosophers the wise men of God, the wise illuminati. They believe in the spirit and its
immortality. Some of the Greek philosophers declared man to consist of simply the
material elements. These material elements compose the cellular elements of the human
organism, and when this composition is subjected to disintegration, the life of man becomes
extinct. They taught that other than the body there is no spirit. It is body and body only.
From these elements these human emanations have come. To them the eye and the ear are
due; by them the sense of taste, smell and touch are caused; and when these element are
decomposed, these senses are likewise decomposed. This is the statement of the
materialistic philosophers.

"But the philosophers of God say, No! the spirit does exist; the spirit is living and eternal.
Because of the objections of the materialistic philosophers, therefore, the wise men of God
have advanced rational proofs in regard to the validity of the spirit. The materialistic
philosophers do not believe in the books of God, and, hence, for them traditional proofs are
no evidence; materialistic proofs are necessary. Consequently, the philosophizers and wise
men of God have said that it is firmly established that existing phenomena may be resolved
into grades; that is to say, the mineral, vegetable or animal kingdoms." (‘Abdu’l-Baha, Talk at
the Theosophical Society, Boston, on July 24, 1912; in Star of the West, IV:7, pp. 115-117; VIII:7, pp. 85-86)

"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 ancient philosophers
taught that man consists simply of the material elements which compose his cellular
structure and that when this composition is disintegrated the life of man becomes extinct.
They reasoned that man is body only, and from this elemental composition the organs and
their functions, the senses, powers and attributes which characterize man have proceeded,
and that these disappear completely with the physical body. This is practically the
statement of all the materialists.

"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. Inasmuch as the materialistic philosophers
deny the Books of God, scriptural demonstration is not evidence to them, and materialistic
proofs are necessary. Answering them, the men of divine knowledge have said that all
existing phenomena may be resolved into grades or kingdoms, classified progressively as
mineral, vegetable, animal and human…" (‘Abdu'l-Baha, Talk at the Theosophical Society, Boston, on
July 24, 1912; in edited version, The Promulgation of Universal Peace, p. 239)

"In schools and temples of learning knowledge of the sciences acquired is based upon
material observations only; there is no realization of Divinity in their methods and
conclusions -- all have reference to the world of matter. They are not interested in attaining
knowledge of the mysteries of God or understanding the secrets of the heavenly Kingdom;
what they acquire is based altogether upon visible and tangible evidences. Beyond these
evidences they are without susceptibilities; they have no idea of the world of inner
significances and are utterly out of touch with God, considering this an indication of
reasonable attitude and philosophical judgment whereof they are self-sufficient and proud.

"As a matter of fact, this supposed excellence is possessed in its superlative degree by the
animals. The animals are without knowledge of God; so to speak, they are deniers of
Divinity and understand nothing of the Kingdom and its heavenly mysteries. As deniers of
the Kingdom, they are utterly ignorant of spiritual things and uninformed of the
supernatural world. Therefore, if it be a perfection and virtue to be without knowledge of
God and His Kingdom, the animals have attained the highest degree of excellence and
proficiency. Then the donkey is the greatest scientist and the cow an accomplished
naturalist, for they have obtained what they know without schooling and years of laborious
study in colleges, trusting implicitly to the evidence of the senses and relying solely upon
intuitive virtues. The cow, for instance, is a lover of the visible and a believer in the
tangible, contented and happy when pasture is plenty, perfectly serene, a blissful exponent
of the transcendental school of philosophy. Such is the status of the material philosophers,
who glory in sharing the condition of the cow, imagining themselves in a lofty station.
Reflect upon their ignorance and blindness." (‘Abdu'l-Baha, The Promulgation of Universal Peace, pp.
261-262)

"In these days there are new schools of philosophy blindly claiming that the world of
nature is perfect. If this is true, why are children trained and educated in schools, and what
is the need of extended courses in sciences, arts and letters in colleges and universities?
What would be the result if humanity were left in its natural condition without education
or training? All scientific discoveries and attainments are the outcomes of knowledge and
education. The telegraph, phonograph, telephone were latent and potential in the world of

nature but would never have come forth into the realm of visibility unless man through
education had penetrated and discovered the laws which control them. All the marvelous
developments and miracles of what we call civilization would have remained hidden,
unknown and, so to speak, nonexistent, if man had remained in his natural condition,
deprived of the bounties, blessings and benefits of education and mental culture. The
intrinsic difference between the ignorant man and the astute philosopher is that the former
has not been lifted out of his natural condition, while the latter has undergone systematic
training and education in schools and colleges until his mind has awakened and unfolded to
higher realms of thought and perception; otherwise, both are human and natural.
"God has sent forth the Prophets for the purpose of quickening the soul of man into higher
and divine recognitions. He has revealed the heavenly Books for this great purpose. For
this the breaths of the Holy Spirit have been wafted through the gardens of human hearts,
the doors of the divine Kingdom opened to mankind and the invisible inspirations sent
forth from on high. This divine and ideal power has been bestowed upon man in order that
he may purify himself from the imperfections of nature and uplift his soul to the realm of
might and power. God has purposed that the darkness of the world of nature shall be
dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection
of the Sun of Truth. The mission of the Prophets of God has been to train the souls of
humanity and free them from the thralldom of natural instincts and physical tendencies.
They are like unto Gardeners, and the world of humanity is the field of Their cultivation,
the wilderness and untrained jungle growth wherein They proceed to labor. They cause the
crooked branches to become straightened, the fruitless trees to become fruitful, and
gradually transform this great wild, uncultivated field into a beautiful orchard producing
wonderful abundance and outcome.

"If the world of nature were perfect and complete in itself, there would be no need of such
training and cultivation in the human world--no need of teachers, schools and universities,
arts and crafts. The revelations of the Prophets of God would not have been necessary, and
the heavenly Books would have been superfluous. If the world of nature were perfect and
sufficient for mankind, we would have no need of God and our belief in Him. Therefore,
the bestowal of all these great helps and accessories to the attainment of divine life is
because the world of nature is incomplete and imperfect. Consider this Canadian country
during the early history of Montreal when the land was in its wild, uncultivated and
natural condition. The soil was unproductive, rocky and almost uninhabitable-- vast forests
stretching in every direction. What invisible power caused this great metropolis to spring
up amid such savage and forbidding conditions? It was the human mind. Therefore, nature
and the effect of nature's laws were imperfect. The mind of man remedied and removed
this imperfect condition, until now we behold a great city instead of a savage unbroken
wilderness. Before the coming of Columbus America itself was a wild, uncultivated expanse

of primeval forest, mountains and rivers--a very world of nature. Now it has become the
world of man. It was dark, forbidding and savage; now it has become illumined with a
great civilization and prosperity. Instead of forests, we behold productive farms, beautiful
gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers,
domestic animals and fields awaiting harvest. If the world of nature were perfect, the
condition of this great country would have been left unchanged.

"If a child is left in its natural state and deprived of education, there is no doubt that it will
grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will
become like an animal. This is evident among the savages of central Africa, who are
scarcely higher than the beast in mental development.

"The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God,
have been the source and cause of human upbuilding and civilization. The world of nature
is the kingdom of the animal. In its natural condition and plane of limitation the animal is
perfect. The ferocious beasts of prey have been completely subject to the laws of nature in
their development. They are without education or training; they have no power of abstract
reasoning and intellectual ideals; they have no touch with the spiritual world and are
without conception of God or the Holy Spirit. The animal can neither recognize nor
apprehend the spiritual power of man and makes no distinction between man and itself, for
the reason that its susceptibilities are limited to the plane of the senses. It lives under the
bondage of nature and nature's laws. All the animals are materialists. They are deniers of
God and without realization of a transcendent power in the universe. They have no
knowledge of the divine Prophets and Holy Books--mere captives of nature and the sense
world. In reality they are like the great philosophers of this day who are not in touch with
God and the Holy Spirit-- deniers of the Prophets, ignorant of spiritual susceptibilities,
deprived of the heavenly bounties and without belief in the supernatural power. The
animal lives this kind of life blissfully and untroubled, whereas the material philosophers
labor and study for ten or twenty years in schools and colleges, denying God, the Holy
Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the
ability to do this without labor and study. For instance, the cow denies God and the Holy
Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is
a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and
knows nothing beyond the range of the senses. The philosophers, however, glory in this,
saying, "We are not captives of superstitions; we have implicit faith in the impressions of
the senses and know nothing beyond the realm of nature, which contains and covers
everything." But the cow, without study or proficiency in the sciences, modestly and quietly
views life from the same standpoint, living in harmony with nature's laws in the utmost
dignity and nobility.

"This is not the glory of man. The glory of man is in the knowledge of God, spiritual
susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The
glory of man is in being informed of the teachings of God. This is the glory of humanity.
Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of
ignorance become informed of the mysteries of God and the realities of existence while
Jesus Christ was without knowledge of them? Is the intellect of these people greater than
the intellect of Christ? Christ was heavenly, divine and belonged to the world of the
Kingdom. He was the embodiment of spiritual knowledge. His intellect was superior to
these philosophers, His comprehension deeper, His perception keener, His knowledge more
perfect. How is it that He overlooked and denied Himself everything in this world? He
attached little importance to this material life, denying Himself rest and composure,
accepting trials and voluntarily suffering vicissitudes because He was endowed with
spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the
divine Kingdom, embodied the bounties of God and possessed ideal powers. He was
illumined with love and mercy, and so, likewise, were all the Prophets of God." (‘Abdu’l-
Baha, The Promulgation of Universal Peace, pp. 309-312)

Perhaps His lengthiest discourse on this subject was at the Open Forum in San Francisco, which
was witnessed by Mirza Mahmud Zarqani, who wrote about it as follows:

"Another meeting was held at the Open Forum in San Francisco. Although the audience
was composed mostly of philosophers and professors, they were all humbled by the talk.
The Master's profound words contrasted the philosophy of the East with that of the West,
elucidated the power beyond nature and explained the inherent distinction between
mankind and other creatures. He concluded with the assertion that if philosophers believed
that the highest perfection was not to believe in abstract and spiritual truth, it would be
preferable to go to the cow, who, without any formal training, already had this attribute.
When the Master uttered these words, everyone burst into laughter. This kind of humor,
delivered in such a light-hearted manner, is popular and accepted by the Americans and so
brought smiles and joy to the audience. At the conclusion of the Master's talk, when a
philosopher stood up, several were heard to say to one another that the cow takes the lead
in not believing in intellectual thought."

[http://bahai-library.com/?file=zarqani_mahmuds_diary.html&chapter=8]

This is the transcript of the Open Forum talk rendered into English:

"Although I was feeling indisposed this evening, yet owing to the love I entertain for you I
have attended this meeting. For I have heard that this is an open forum, investigating
reality; that you are free from blind imitations, desiring to arrive at the truth of things, and

that your endeavors are lofty. Therefore, I have thought it expedient to discourse upon the
subject of philosophy, which is alike interesting to the East and the West, enabling us to
consider the analogies and differences between the philosophical teachings of the Orient
and Occident.

"The criterion of judgment in the estimation of western philosophers is sense perception.
They consider that which is tangible or perceptible to the senses to be a reality—that there
is no doubt of its existence. For example, we prove the existence of this light through the
sense of sight; we visualize this room; we see the sun, the green fields; we use our sense of
sight to observe them. The opinion of these philosophers is that such perception is reality,
that the senses are the highest standard of perception and judgment, in which there can
neither be doubt nor uncertainty. In the estimation of the philosophers of the Orient,
especially those of Greece and Persia, the standard of judgment is the intellect. They are of
the opinion that the criterion of the senses is defective, and their proof is that the senses are
often deceived and mistaken. That which is liable to mistake cannot be infallible, cannot be
a true standard of judgment.

"Among the senses the most powerful and reliable is that of sight. This sense views a
mirage as a body of water and is positive as to its character, whereas a mirage is
nonexistent. The sense of vision, or sight, sees reflected images in a mirror as verities, when
reason declares them to be nonexistent. The eye sees the sun and planets revolving around
the earth, whereas in reality the sun is stationary, central, and the earth revolves upon its
own axis. The sense of sight sees the earth as a plane, whereas the faculty of reason
discovers it to be spherical. The eye views the heavenly bodies in boundless space as small
and insignificant, whereas reason declares them to be colossal suns. The sense of sight
beholds a whirling spark of fire as a circle of light and is without doubt as to it, whereas
such a circle is nonexistent. A man sailing in a ship sees the banks on either side as if they
were moving, whereas the ship is moving. Briefly, there are many instances and evidences
which disprove the assertion that tangibilities and sense impressions are certainties, for the
senses are misleading and often mistaken. How, then, can we rightly declare that they
prove reality when the standard or criterion itself is defective?

"The philosophers of the East consider the perfect criterion to be reason or intellect, and
according to that standard the realities of all objects can be proved; for, they say, the
standard of reason and intellect is perfect, and everything provable through reason is
veritable. Therefore, those philosophers consider all philosophical deductions to be correct
when weighed according to the standard of reason, and they state that the senses are the
assistants and instruments of reason, and that although the investigation of realities may be
conducted through the senses, the standard of knowing and judgment is reason itself. In

this way the philosophers of the East and West differ and disagree. The materialistic
philosophers of the West declare that man belongs to the animal kingdom, whereas the
philosophers of the East--such as Plato, Aristotle and the Persians --divide the world of
existence or phenomena of life into two general categories or kingdoms: one the animal
kingdom, or world of nature, the other the human kingdom, or world of reason.
"Man is distinguished above the animals through his reason. The perceptions of man are of
two kinds: tangible, or sensible, and reasonable, whereas the animal perceptions are
limited to the senses, the tangible only. The tangible perceptions may be likened to this
candle, the reasonable perceptions to the light. Calculations of mathematical problems and
determining the spherical form of the earth are through the reasonable perceptions. The
center of gravity is a hypothesis of reason. Reason itself is not tangible, perceptible to the
senses. Reason is an intellectual verity or reality. All qualities are ideal realities, not
tangible realities. For instance, we say this man is a scholarly man. Knowledge is an ideal
attainment not perceptible to the senses. When you see this scholarly man, your eye does
not see his knowledge, your ear cannot hear his science, nor can you sense it by taste. It is
not a tangible verity. Science itself is an ideal verity. It is evident, therefore, that the
perceptions of man are twofold: the reasonable and the tangible, or sensible.
"As to the animal: It is endowed only with sense perception. It is lacking the reasonable
perception. It cannot apprehend ideal realities. The animal cannot conceive of the earth as
a sphere. The intelligence of an animal located in Europe could never have planned the
discovery of the continent of America. The animal kingdom is incapable of discovering the
latent mysteries of nature--such as electricity--and bringing them forth from the invisible to
the plane of visibility. It is evident that the discoveries and inventions transcend the animal
intelligence. The animal cannot penetrate the secrets of genesis and creation. Its mind is
incapable of conceiving the verity of ether. It cannot know the mysteries of magnetism
because the bestowals of abstract reason and intellect are absent in its endowment. That is
to say, the animal in its creation is a captive of the senses. Beyond the tangibilities and
impressions of the senses it cannot accept anything. It denies everything. It is incapable of
ideal perception and, therefore, a captive of the senses.

"Virtue, or perfection, belongs to man, who possesses both the capacity of the senses and
ideal perception. For instance, astronomical discoveries are man's accomplishments. He
has not gained this knowledge through his senses. The greater part of it has been attained
through intellect, through the ideal senses. Man's inventions have appeared through the
avenue of his reasonable faculties. All his scientific attainments have come through the
faculty of reason. Briefly, the evidences of intellect or reason are manifest in man. By them
he is differentiated from the animal. Therefore, the animal kingdom is distinct and inferior
to the human kingdom. Notwithstanding this, the philosophers of the West have certain
syllogisms, or demonstrations, whereby they endeavor to prove that man had his origin in

the animal kingdom; that although he is now a vertebrate, he originally lived in the sea;
from thence he was transferred to the land and became vertebrate; that gradually his feet
and hands appeared in his anatomical development; then he began to walk upon all fours,
after which he attained to human stature, walking erect. They find that his anatomy has
undergone successive changes, finally assuming human form, and that these intermediate
forms or changes are like links connected. Between man and the ape, however, there is one
link missing, and to the present time scientists have not been able to discover it. Therefore,
the greatest proof of this western theory of human evolution is anatomical, reasoning that
there are certain vestiges of organs found in man which are peculiar to the ape and lower
animals, and setting forth the conclusion that man at some time in his upward progression
has possessed these organs which are no longer functioning but appear now as mere
rudiments and vestiges.

"For example, a serpent has a certain appendage which indicates that at one time it was
possessed of long limbs, but as this creature began to find its habitation in the holes of the
earth, these limbs, no longer needed, became atrophied and shrunk, leaving but a vestige,
or appendage, as an evidence of the time when they were lengthy and serviceable. Likewise,
it is claimed man had a certain appendage which shows that there was a time when his
anatomical structure was different from his present organism and that there has been a
corresponding transformation or change in that structure. The coccyx, or extremity of the
human spinal column, is declared to be the vestige of a tail which man formerly possessed
but which gradually disappeared when he walked erect and its utility ceased. These
statements and demonstrations express the substance of western philosophy upon the
question of human evolution.

"The philosophers of the Orient in reply to those of the western world say: Let us suppose
that the human anatomy was primordially different from its present form, that it was
gradually transformed from one stage to another until it attained its present likeness, that
at one time it was similar to a fish, later an invertebrate and finally human. This
anatomical evolution or progression does not alter or affect the statement that the
development of man was always human in type and biological in progression. For the
human embryo when examined microscopically is at first a mere germ or worm. Gradually
as it develops it shows certain divisions; rudiments of hands and feet appear--that is to say,
an upper and a lower part are distinguishable. Afterward it undergoes certain distinct
changes until it reaches its actual human form and is born into this world. But at all times,
even when the embryo resembled a worm, it was human in potentiality and character, not
animal. The forms assumed by the human embryo in its successive changes do not prove
that it is animal in its essential character. Throughout this progression there has been a
transference of type, a conservation of species or kind. Realizing this we may acknowledge

the fact that at one time man was an inmate of the sea, at another period an invertebrate,
then a vertebrate and finally a human being standing erect. Though we admit these
changes, we cannot say man is an animal. In each one of these stages are signs and
evidences of his human existence and destination. Proof of this lies in the fact that in the
embryo man still resembles a worm. This embryo still progresses from one state to another,
assuming different forms until that which was potential in it--namely, the human image--
appears. Therefore, in the protoplasm, man is man. Conservation of species demands it.

"The lost link of Darwinian theory is itself a proof that man is not an animal. How is it
possible to have all the links present and that important link absent? Its absence is an
indication that man has never been an animal. It will never be found.

"The significance is this: that the world of humanity is distinct from the animal kingdom.
This is the teaching of the philosophers of the Orient. They have a proof for it. The proof is
that the animals are captives of nature. All existence and phenomena of the lower
kingdoms are captives of nature; the mighty sun, the numberless stars, the kingdoms of the
vegetable and mineral, none of these can deviate one hair's breadth from the limitation of
nature's laws. They are, as it were, arrested by nature's hands. But man breaks the laws of
nature and makes them subservient to his uses. For instance, man is an animate earthly
being in common with the animals. The exigency of nature demands that he should be
restricted to the earth; but he, by breaking the laws of nature, soars in the atmosphere high
above it. By the application of his intellect he overcomes natural law and dives beneath the
seas in submarines or sails across them in ships. He arrests a mighty force of nature such as
electricity and imprisons it in an incandescent lamp. According to the law of nature he
should be able to communicate at a distance of, say, one thousand feet; but through his
inventions and discoveries he communicates with the East and with the West in a few
moments. This is breaking the laws of nature. Man arrests the human voice and reproduces
it in a phonograph. At most his voice should be heard only a few hundred feet away, but he
invents an instrument which transmits it one thousand miles. In brief, all the present arts
and sciences, inventions and discoveries man has brought forth were once mysteries which
nature had decreed should remain hidden and latent, but man has taken them out of the
plane of the invisible and brought them into the plane of the visible. This is contrary to
nature's laws. Electricity should be a latent mystery, but man discovers it and makes it his
servant. He wrests the sword from nature's hand and uses it against nature, proving that
there is a power in him which is beyond nature, for it is capable of breaking and subduing
the laws of nature. If this power were not supernatural and extraordinary, man's
accomplishments would not have been possible.

"Furthermore, it is evident that in the world of nature conscious knowledge is absent.
Nature is without knowing, whereas man is conscious. Nature is devoid of memory; man
possesses memory. Nature is without perception and volition; man possesses both. It is
evident that virtues are inherent in man which are not present in the world of nature. This
is provable from every standpoint.

"If it be claimed that the intellectual reality of man belongs to the world of nature--that it is
a part of the whole--we ask is it possible for the part to contain virtues which the whole
does not possess? For instance, is it possible for the drop to contain virtues of which the
aggregate body of the sea is deprived? Is it possible for a leaf to be imbued with virtues
which are lacking in the whole tree? Is it possible that the extraordinary faculty of reason
in man is animal in character and quality? On the other hand, it is evident and true,
though most astounding, that in man there is present this supernatural force or faculty
which discovers the realities of things and which possesses the power of idealization or
intellection. It is capable of discovering scientific laws, and science we know is not a
tangible reality. Science exists in the mind of man as an ideal reality. The mind itself,
reason itself, is an ideal reality and not tangible.

"Notwithstanding this, some of the sagacious men declare: We have attained to the
superlative degree of knowledge; we have penetrated the laboratory of nature, studying
sciences and arts; we have attained the highest station of knowledge in the human world;
we have investigated the facts as they are and have arrived at the conclusion that nothing is
rightly acceptable except the tangible, which alone is a reality worthy of credence; all that
is not tangible is imagination and nonsense.

"Strange indeed that after twenty years training in colleges and universities man should
reach such a station wherein he will deny the existence of the ideal or that which is not
perceptible to the senses. Have you ever stopped to think that the animal already has
graduated from such a university? Have you ever realized that the cow is already a
professor emeritus of that university? For the cow without hard labor and study is already
a philosopher of the superlative degree in the school of nature. The cow denies everything
that is not tangible, saying, "I can see! I can eat! Therefore, I believe only in that which is
tangible!"

"Then why should we go to the colleges? Let us go to the cow." ('Abdu'l-Baha, The Promulgation
of Universal Peace, pp. 355-361)

Shoghi Effendi upheld this interpretation of the origin of human beings:

We cannot prove man was always man for this is a fundamental doctrine, but it is based on
the assertion that nothing can exceed its own potentialities, that everything, a stone, a tree,
an animal and a human being existed in plan, potentially, from the very "beginning" of
creation. We don't believe man has always had the form of man, but rather that from the
outset he was going to evolve into the human form and species and not be a haphazard
branch of the ape family.

You see our whole approach to each matter is based on the belief that God sends us
divinely inspired Educators; what they tell us is fundamentally true, what science tells us
today is true; tomorrow may be entirely changed to better explain a new set of facts.

When `Abdu'l-Bahá says man breaks the laws of nature, He means we shape nature to
meet our own needs, as no animal does. Animals adapt themselves to better fit in with and
benefit from their environment. But men both surmount and change environment.
Likewise when He says nature is devoid of memory He means memory as we have it, not
the strange memory of inherited habits which animals so strikingly possess.

These various statements must be taken in conjunction with all the Bahá'í teachings; we
cannot get a correct picture by concentrating on just one phrase. (From a letter written on behalf
of the Guardian, dated 7 June 1946; in Arohanui: Letters from Shoghi Effendi to New Zealand, #75)

Shoghi Effendi critiqued the general reliance of the West upon a “purely materialistic
philosophy”:

"That the forces of irreligion, of a purely materialistic philosophy, of unconcealed
paganism have been unloosed, are now spreading, and, by consolidating themselves, are
beginning to invade some of the most powerful Christian institutions of the western world,
no unbiased observer can fail to admit." (From a letter written by the Guardian and dated 11 March 1936
to the Bahá’ís of the West, published in The World Order of Bahá’u’lláh: Selected Letters, pp. 180-81)

'Abdu'l-Baha praised the benefits accruing from the development of science and philosophy,
what He called “material civilization”, but critiqued the development of material philosophy to
the neglect of spiritual philosophy:

"No matter how far the material world advances, it cannot establish the happiness of
mankind. Only when material and spiritual civilization are linked and coordinated will
happiness be assured. Then material civilization will not contribute its energies to the
forces of evil in destroying the oneness of humanity, for in material civilization good and
evil advance together and maintain the same pace. For example, consider the material
progress of man in the last decade. Schools and colleges, hospitals, philanthropic

institutions, scientific academies and temples of philosophy have been founded, but hand in
hand with these evidences of development, the invention and production of means and
weapons for human destruction have correspondingly increased. In early days the weapon
of war was the sword; now it is the magazine rifle. Among the ancients, men fought with
javelins and daggers; now they employ shells and bombs. Dreadnoughts are built,
torpedoes invented, and every few days new ammunition is forthcoming." ('Abdu'l-Baha, The
Promulgation of Universal Peace, p. 109)

"The teacher of material principles is limited. The philosophers who claimed to be the
educators of mankind were at most only able to train themselves. If they educated others, it
was within a restricted circle; they failed to bestow general education and development.
This has been conferred upon humanity by the power of the Holy Spirit.

"For example, Christ educated and developed mankind universally. He rescued nations
and peoples from the bondage of superstition and idolatry. He summoned them all to the
knowledge of the oneness of God. They were dark, they became illumined; they were
material, they became spiritual; earthly they were, they became heavenly. He enlightened
the world of morality. This general, universal development is not possible through the
power of philosophy. It is only attainable through the pervading influence of the Holy
Spirit. Therefore, no matter how far the world of humanity advances, it fails to attain the
highest degree unless quickened by the education and divine bestowals of the Holy Spirit.
This ensures human progress and prosperity." ('Abdu'l-Baha, The Promulgation of Universal Peace,
pp. 205-206)

"It is my hope that you may be the means of changing this wild jungle of materialism into a
fruitful orchard, this thorny thicket into a rose garden. May Europe become the divine
university wherein heavenly sciences and divine arts are taught and learned!

"By heavenly sciences I mean divine philosophy and spiritual teachings; by the songs and
fragrances of the rose garden I mean the mysteries of the kingdom of kingdoms, the secrets
of the degrees of existence and the knowledge of the results of human life.

"This universe is not created through the fortuitous concurrences of atoms; it is created by
a great law which decrees that the tree bring forth certain definite fruit. Verily, this
universe contains many worlds of which we know nothing.

"Is the materialistic philosophy of this Europe, so much praised by contemporary agnostics
and atheists, a philosophy to be admired? Are these people wooers of the spirit? Nay, they
have drowned that capacity and are out of touch with the kingdom of reality. Is this an
enviable goal to which humanity may aspire? Is this a system of philosophy through which

people may become glorified? No, by God, the philosophy of glory needs no scholastic
curriculum.

"Strive so that these people may be released from their nature worship and become like
sons of wisdom from the city of light. We speak one word and by it we intend one and
seventy meanings." ('Abdu'l-Baha on Divine Philosophy, pp. 139-141)

I have quoted a number of passages which refer to divine sciences, spiritual sciences and divine
philosophy. But what do these terms mean? The material sciences and material philosophies
are well known to us, but how are we to identify the other wing? 'Abdu'l-Baha helps us by
describing divine philosophy in some of His talks:

"Some one has asked this question, “What are the proofs through which one can establish
the existence of God?”

"Humanity is divided into two classes:—one is satisfied with the knowledge of divinity
through its attributes and the other strives to understand the mysteries of divinity and be
informed of the fundamental principles of divine philosophy. I will speak to you of the
scientific proofs which establish the existence of God and I will not quote the scriptural
proofs from the Old and New Testaments, or the Koran, with which you are more or less
familiar." ('Abdu'l-Baha on Divine Philosophy, pp. 103-104)

"Material virtues have attained great development, but ideal virtues have been left far
behind. If you should ask a thousand persons, “What are the proofs of the reality of
Divinity?” perhaps not one would be able to answer. If you should ask further, “What
proofs have you regarding the essence of God?” “How do you explain inspiration and
revelation?” “What are the evidences of conscious intelligence beyond the material
universe?” “Can you suggest a plan and method for the betterment of human moralities?”
“Can you clearly define and differentiate the world of nature and the world of Divinity?”—
you would receive very little real knowledge and enlightenment upon these questions. This
is due to the fact that development of the ideal virtues has been neglected. People speak of
Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity
is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal
powers. 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. Divinity is not what is set forth in dogmas and sermons of the church.
Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers
with certain formulas and doctrines, whereas it essentially means the wisdom and

knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine
philosophy." ('Abdu'l-Baha, The Promulgation of Universal Peace, p. 326)

"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. Now is the time for
us to make an effort and enable it to advance apace with the philosophy of material
investigation so that awakening of the ideal virtues may progress equally with the
unfoldment of the natural powers. In the same proportion that the body of man is
developing, the spirit of man must be strengthened; and just as his outer perceptions have
been quickened, his inner intellectual powers must be sensitized so that he need not rely
wholly upon tradition and human precedent. 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…The attainment of these virtues, both material and ideal, is conditioned upon
intelligent investigation of reality, by which investigation the sublimity of man and his
intellectual progress is accomplished. Forms must be set aside and renounced; reality must
be sought. We must discover for ourselves where and what reality is. In religious beliefs
nations and peoples today are imitators of ancestors and forefathers. If a man’s father was
a Christian, he himself is a Christian; a Buddhist is the son of a Buddhist, a Zoroastrian of
a Zoroastrian. A gentile or an idolator follows the religious footsteps of his father and
ancestry. This is absolute imitation. The requirement in this day is that man must
independently and impartially investigate every form of reality…

"The purport of our subject is that, just as man is in need of outward education, he is
likewise in need of ideal refinement; just as the outer sense of sight is necessary to him, he
should also possess insight and conscious perception; as he needs hearing, at the same time
memory is essential; as a body is indispensable to him, likewise a mind is requisite; one is a
material virtue, the other is ideal. As human creatures fitted and qualified with this dual
endowment, we must endeavor through the assistance and grace of God and by the exercise
of our ideal power of intellect to attain all lofty virtues, that we may witness the effulgence
of the Sun of Reality, reflect the spirit of the Kingdom, behold the manifest evidences of the
reality of Divinity, comprehend irrefutable proofs of the immortality of the soul, live in
conscious at-one-ment with the eternal world and become quickened and awake with the
life and love of God." ('Abdu'l-Baha, The Promulgation of Universal Peace, pp. 326-327, 328)

While 'Abdu'l-Baha honors the contributions of all philosophers, He also sets forth the
limitations of philosophy:

"The influence of the wisest philosophers, without this Spirit Divine, has been
comparatively unimportant, however extensive their learning and deep their scholarship.

"The unusual intellects, for instance, of Plato, Aristotle, Pliny and Socrates, have not
influenced men so greatly that they have been anxious to sacrifice their lives for their
teachings; whilst some of those simple men so moved humanity that thousands of men have
become willing martyrs to uphold their words; for these words were inspired by the Divine
Spirit of God! The prophets of Judah and Israel, Elijah, Jeremiah, Isaiah and Ezekiel, were
humble men, as were also the apostles of Jesus Christ." ('Abdu'l-Baha, Paris Talks, p. 164)

"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. No
system of philosophy has ever been able to change the manners and customs of a people for
the better. 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. The
Spiritual Teacher shows His belief in His own teaching, by Himself being what He
recommends to others." ('Abdu'l-Baha, Paris Talks, p. 165)

"The will of every sovereign prevaileth during his reign, the will of every philosopher
findeth expression in a handful of disciples during his lifetime, but the Power of the Holy
Spirit shineth radiantly in the realities of the Messengers of God, and strengtheneth Their
will in such wise as to influence a great nation for thousands of years and to regenerate the
human soul and revive mankind. Consider how great is this power! It is an extraordinary
Power, an all-sufficient proof of the truth of the mission of the Prophets of God, and a
conclusive evidence of the power of Divine Inspiration." ('Abdu'l-Baha, Tablet to August Forel, pp.
27-28)

"In reality they are like the great philosophers of this day who are not in touch with God
and the Holy Spirit—deniers of the Prophets, ignorant of spiritual susceptibilities, deprived
of the heavenly bounties and without belief in the supernatural power. The animal lives this
kind of life blissfully and untroubled, whereas the material philosophers labor and study
for ten or twenty years in schools and colleges, denying God, the Holy Spirit and divine
inspirations. The animal is even a greater philosopher, for it attains the ability to do this
without labor and study. For instance, the cow denies God and the Holy Spirit, knows

nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to
the world of hearts. Like the philosophers, the cow is a captive of nature and knows
nothing beyond the range of the senses. The philosophers, however, glory in this, saying,
“We are not captives of superstitions; we have implicit faith in the impressions of the senses
and know nothing beyond the realm of nature, which contains and covers everything.” But
the cow, without study or proficiency in the sciences, modestly and quietly views life from
the same standpoint, living in harmony with nature’s laws in the utmost dignity and
nobility." ('Abdu'l-Baha, The Promulgation of Universal Peace, pp. 311-312)

"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-Baha, The
Promulgation of Universal Peace, pp. 400-401)

"The philosophers of old had the strongest resolve to improve human morals and strove to
the utmost in this regard, but at most they succeeded in refining their own characters, not
the virtues of all mankind. Refer to history and you will find that this is clear and evident.
But the power of the Holy Spirit brings forth the universal virtues with which man is
potentially endowed, illuminates the human world, bestows true exaltation, and trains all
people. Thus, the well-wishers of the world must endeavor to attract by this attractive
power the confirmations of the Holy Spirit." ('Abdu'l-Baha, Lawh-i-Tanazu'-i-Baqa; published in
Khitabat,    pp.    711-713;     translated     by    Keven   Brown   and   posted   to:   http://bahai-
library.com/provisionals/tanazu.baqa.html)

"…The Bible and the Gospel are most honored in the estimation of all the Bahais. One of
the spiritual utterances of his holiness Christ in his sermon on the mount is to me
preferable to all the writings of the philosophers. It is the religious duty of every Bahai to
read and comprehend the meanings of the Old and New Testaments." (July 19, 1914, in Diary of
Mirza Ahmad Sohrab; in Star of the West, VII:4, 27)

Baha'u'llah considers those philosophers who believe in God to be superior to those who do not:

"Verily, the philosophers have not denied the Ancient of Days. Most of them passed away
deploring their failure to fathom His mystery, even as some of them have testified. Verily,
thy Lord is the Adviser, the All-Informed." (Baha'u'llah, Lawh-i-Hikmat, in Tablets of Baha'u'llah, p.
145)

"The majority of the truly wise and learned have, throughout the ages, as it hath been
recorded by the Pen of Glory in the Tablet of Wisdom, borne witness to the truth of that

which the holy Writ of God hath revealed. Even the materialists have testified in their
writings to the wisdom of these divinely-appointed Messengers, and have regarded the
references made by the Prophets to Paradise, to hell fire, to future reward and punishment,
to have been actuated by a desire to educate and uplift the souls of men." (Baha'u'llah,
Gleanings from the Writings of Baha'u'llah, p. 157)

While 'Abdu'l-Baha praises both kinds of philosophy, He favors the conclusions of the divine
philosophers over those of the material philosophers:

"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. All
divine philosophers and men of wisdom and understanding, when observing these endless
beings, have considered that in this great and infinite universe all things end in the mineral
kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome
of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom
the world of man." ('Abdu'l-Baha, Tablet to August Forel, pp. 13-14)

"…some of the philosophers of Europe think that one species evolves into another species.
For example, that the animal evolved until it became a human being. But the prophets
teach that this theory is unacceptable, as we have explained already in the book 'Some
Answered Questions'." ('Abdu'l-Baha, Commentary on Lawh-i-Hikmat; in Ma'idiy-i-Asmani, II, pp. 68-70;
Amr va Khalq, Volume I, pp. 168-169; translated by Keven Brown; published in Journal of Baha'i Studies 2:3
(1989-1990), p. 28)

"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. Inasmuch as the materialistic philosophers deny the Books of
God, scriptural demonstration is not evidence to them, and materialistic proofs are
necessary. Answering them, the men of divine knowledge have said that all existing
phenomena may be resolved into grades or kingdoms, classified progressively as mineral,
vegetable, animal and human, each of which possesses its degree of function and
intelligence." ('Abdu'l-Baha, The Promulgation of Universal Peace, p. 240)

"Consequently, the materialistic philosophers consider the criterion of the senses to be first
and foremost.

"But in the estimation of the divine philosophers this proof and assurance is not reliable;
nay, rather, they deem the standard of the senses to be false because it is imperfect."
('Abdu'l-Baha, The Promulgation of Universal Peace, p. 253)

"The materialists hold to the opinion that the world of nature is complete. The divine
philosophers declare that the world of nature is incomplete. There is a wide difference
between the two. The materialists call attention to the perfection of nature, the sun, moon
and stars, the trees in their adornment, the whole earth and the sea—even unimportant
phenomena revealing the most perfect symmetry. The divine philosophers deny this
seeming perfection and completeness in nature’s kingdom, even though admitting the
beauty of its scenes and aspects and acknowledging the irresistible cosmic forces which
control the colossal suns and planets." ('Abdu'l-Baha, The Promulgation of Universal Peace, p. 329)

"The philosophers of the East consider the perfect criterion to be reason or intellect, and
according to that standard the realities of all objects can be proved; for, they say, the
standard of reason and intellect is perfect, and everything provable through reason is
veritable. Therefore, those philosophers consider all philosophical deductions to be correct
when weighed according to the standard of reason, and they state that the senses are the
assistants and instruments of reason, and that although the investigation of realities may be
conducted through the senses, the standard of knowing and judgment is reason itself. In
this way the philosophers of the East and West differ and disagree. The materialistic
philosophers of the West declare that man belongs to the animal kingdom, whereas the
philosophers of the East—such as Plato, Aristotle and the Persians—divide the world of
existence or phenomena of life into two general categories or kingdoms: one the animal
kingdom, or world of nature, the other the human kingdom, or world of reason." ('Abdu'l-
Baha, The Promulgation of Universal Peace, pp. 356-357)

"Some men and women glory in their exalted thoughts, but if these thoughts never reach
the plane of action they remain useless: the power of thought is dependent on its
manifestation in deeds. A philosopher’s thought may, however, in the world of progress
and evolution, translate itself into the actions of other people, even when they themselves
are unable or unwilling to show forth their grand ideals in their own lives. To this class the
majority of philosophers belong, their teachings being high above their actions. This is the
difference between philosophers who are Spiritual Teachers, and those who are mere
philosophers: the Spiritual Teacher is the first to follow His own teaching; He brings down
into the world of action His spiritual conceptions and ideals. His Divine thoughts are made
manifest to the world. His thought is Himself, from which He is inseparable. When we find
a philosopher emphasizing the importance and grandeur of justice, and then encouraging a
rapacious monarch in his oppression and tyranny, we quickly realize that he belongs to the

first class: for he thinks heavenly thoughts and does not practise the corresponding
heavenly virtues.

"This state is impossible with Spiritual Philosophers, for they ever express their high and
noble thoughts in actions." ('Abdu'l-Baha, Paris Talks, p. 18)

"Consequently, the great divine philosophers have had the following epigram: All things
are involved in all things." ('Abdu'l-Baha, in Foundations of World Unity (Wilmette: Bahá’í Publishing
Trust, 1972), pp. 51-52; in Letters, 1992 June 08, Gaia Concept, Nature, p. 5)

"Is the materialistic philosophy of this Europe, so much praised by contemporary agnostics
and atheists, a philosophy to be admired? Are these people wooers of the spirit? Nay, they
have drowned that capacity and are out of touch with the kingdom of reality. Is this an
enviable goal to which humanity may aspire? Is this a system of philosophy through which
people may become glorified? No, by God, the philosophy of glory needs no scholastic
curriculum.

"Strive so that these people may be released from their nature worship and become like
sons of wisdom from the city of light. We speak one word and by it we intend one and
seventy meanings." ('Abdu'l-Baha on Divine Philosophy, pp. 116-141)

Why would 'Abdu'l-Baha favor divine philosophers and philosophers of the East over material
philosophers and philosophers of the West? Does He regard all philosophers of the West to be
materialists? Shoghi Effendi pointed out that this was not the case in a letter written on his
behalf:

"We must not take many of ‘Abdu’l-Bahá’s statements as dogmatic finalities, for there are
other points which when added to them round out the picture. For instance, when He calls
Aristotle and Plato philosophers of the East, He is obviously placing them in that category
because He believes they belong more correctly to Eastern culture than to Central
European and the New World cultures of the West. When He calls the philosophers of the
West materialistic this does not for a moment mean He includes all Western philosophers
for, as you truly point out, many of them have been very spiritual in their concepts...."
(From a letter written on behalf of Shoghi Effendi, dated 7 June 1946; published in Arohanui - Letters to New
Zealand, p. 88)

‘Abdu’l-Baha likewise asserted that the revelation of Baha’u’llah is a higher and more complete
standard of truth than that which has been discovered and promulgated by scientists and
philosophers:

"Bahá'u'lláh says, "The universe hath neither beginning nor ending." He has set aside the
elaborate theories and exhaustive opinions of scientists and material philosophers by the
simple statement, "There is no beginning, no ending." The theologians and religionists
advance plausible proofs that the creation of the universe dates back six thousand years;
the scientists bring forth indisputable facts and say, "No! These evidences indicate ten,
twenty, fifty thousand years ago," etc. There are endless discussions pro and con.
Bahá'u'lláh sets aside these discussions by one word and statement. He says, "The divine
sovereignty hath no beginning and no ending." By this announcement and its
demonstration He has established a standard of agreement among those who reflect upon
this question of divine sovereignty; He has brought reconciliation and peace in this war of
opinion and discussion." (‘Abdu'l-Baha, The Promulgation of Universal Peace, p. 220)

Baha’u’llah proclaimed the existence of this higher standard in Kitab-i-Aqdas:

"Say: O leaders of religion! Weigh not the Book of God with such standards and sciences
as are current amongst you, for the Book itself is the unerring Balance established amongst
men. In this most perfect Balance whatsoever the peoples and kindreds of the earth possess
must be weighed, while the measure of its weight should be tested according to its own
standard, did ye but know it." (Baha’u’llah, Kitab-i-Aqdas, #99)

No, not all Western philosophers are materialists…but those Western philosophers who have
adhered to the standard of the senses, to empiricism are limited in the scope of their awareness of
reality, for reality has spiritual as well as material dimensions, dimensions which can not be
perceived by the senses as well as dimensions which can be perceived by the senses. What do
divine philosophers, philosophers from the East have access to which material Western
philosophers deny? Consider the origins, the foundations, the fundamentals, the essentials of
divine philosophy, as described by Baha'u'llah and 'Abdu'l-Baha:

“The sages aforetime acquired their knowledge from the Prophets, inasmuch as the latter
were the Exponents of divine philosophy and the Revealers of heavenly mysteries.”
(Baha’u’llah, Lawh-i-Hikmat, in Tablets of Baha’u’llah, pp. 144-145)

"The essence and the fundamentals of philosophy have emanated from the Prophets."
(Baha'u'llah, Lawh-i-Hikmat, in Tablets of Baha'u'llah, p. 145)

"…the theories put forward by the Father of Philosophy regarding the mysteries of
creation as given in his chrysolite tablets…" (Baha'u'llah, Lawh-i-Hikmat, in Tablets of Baha'u'llah, p.
147)

"‘The first person who devoted himself to philosophy was Idris. Thus was he named. Some
called him also Hermes. In every tongue he hath a special name. He it is who hath set forth
in every branch of philosophy thorough and convincing statements. After him Balinus
derived his knowledge and sciences from the Hermetic Tablets and most of the
philosophers who followed him made their philosophical and scientific discoveries from his
words and statements...’" (Baha'u'llah, Lawh al-Basit al-Haqiqa; cited in Tablets of Baha'u'llah, Note 1, p.
148)

In keeping with the principle set forth in Lawh-i-Hikmat, that "the essence and the
fundamentals of philosophy have emanated from the Prophets", the Guardian reiterates
that point, writing, "Nor should a review of the outstanding features of Bahá’u’lláh’s
writings during the latter part of His banishment to ‘Akká fail to include a reference to the
Lawh-i-Hikmat (Tablet of Wisdom), in which He sets forth the fundamentals of true
philosophy…" (Shoghi Effendi, God Passes By, p. 219)

The "essence and fundamentals" of divine philosophy in the Baha'i Dispensation and Cycle may
be considered therefore to have "emanated from" Baha'u'llah and His chosen ones. In Kitab-i-
Iqan, Baha'u'llah referred to the principle of progressive revelation and applied it to His own
Book:

"That city is none other than the Word of God revealed in every age and dispensation. In
the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of
Muhammad the Messenger of God the Qur’án; in this day the Bayan; and in the
dispensation of Him Whom God will make manifest His own Book—the Book unto which
all the Books of former Dispensations must needs be referred, the Book which standeth
amongst them all transcendent and supreme." (Baha'u'llah, Kitab-i-Iqan, pp. 199-200)

In another of His Tablets He wrote:

"Weigh it with the just Balance that ye possess, the Balance of the testimony of the
Prophets and Messengers of God." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 281)

If the "Book of God", the "testimony of the Prophets and Messengers of God" is the "most
perfect Balance", the "just Balance" then surely the Book of Baha'u'llah, "the Book unto which
all the Books of former Dispensations must needs be referred, the Book which standeth amongst
them all transcendent and supreme" is the superlative Balance. Hence, we may look to His
Book as the source for the divine philosophy of the present and future alike.      As was cited
above, the Guardian indicated that Baha’u’llah "sets forth the fundamentals of true philosophy"
in Lawh-i-Hikmat.

Baha'u'llah indicates that the Prophets of God "speak a twofold language" (Baha'u'llah, Kitab-i-
Iqan, p. 254).

"One language, the outward language, is devoid of allusions, is unconcealed and unveiled;
that it may be a guiding lamp and a beaconing light whereby wayfarers may attain the
heights of holiness, and seekers may advance into the realm of eternal reunion." (Baha'u'llah,
Kitab-i-Iqan, pp. 254-255)

While this "outward language" prescribes specific counsels and commandments meant to serve
as the foundations of human belief and behavior, "the other language is veiled and concealed"
(Baha'u'llah, Kitab-i-Iqan, p. 255) and no one "apprehendeth the meaning of these utterances
except them whose hearts are assured, whose souls have found favour with God, and whose
minds are detached from all else but Him. In such utterances, the literal meaning, as
generally understood by the people, is not what hath been intended." (Baha'u'llah, Kitab-i-Iqan,
p. 255) Furthermore, "if the Sun of Truth were suddenly to reveal, at the earliest stages of its
manifestation, the full measure of the potencies which the providence of the Almighty hath
bestowed upon it, the earth of human understanding would waste away and be consumed;
for men’s hearts would neither sustain the intensity of its revelation, nor be able to mirror
forth the radiance of its light. Dismayed and overpowered, they would cease to exist."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, XXXVIII, p. 87)

"It hath been decreed by Us that the Word of God and all the potentialities thereof shall be
manifested unto men in strict conformity with such conditions as have been foreordained
by Him Who is the All-Knowing, the All-Wise. We have, moreover, ordained that its veil of
concealment be none other except its own Self. Such indeed is Our Power to achieve Our
Purpose. Should the Word be allowed to release suddenly all the energies latent within it,
no man could sustain the weight of so mighty a Revelation. Nay, all that is in heaven and on
earth would flee in consternation before it.

"Consider that which hath been sent down unto Muhammad, the Apostle of God. The
measure of the Revelation of which He was the bearer had been clearly foreordained by
Him Who is the Almighty, the All-Powerful. They that heard Him, however, could
apprehend His purpose only to the extent of their station and spiritual capacity. He, in like
manner, uncovered the Face of Wisdom in proportion to their ability to sustain the burden
of His Message. No sooner had mankind attained the stage of maturity, than the Word
revealed to men’s eyes the latent energies with which it had been endowed—energies which
manifested themselves in the plenitude of their glory when the Ancient Beauty appeared, in
the year sixty, in the person of Ali-Muhammad, the Báb." (Baha'u'llah, Gleanings from the
Writings of Baha'u'llah, XXXIII, pp. 76-77)

The revelation of truth is gradual correlated with the development of humankind, and while the
overall process of that development is progressive and inexorable, the pace of the unfolding is
not. Baha'u'llah wrote:

"We now perceive that veils thicker than the ones We have already torn asunder have
intervened, obstructing the vision and causing the light of understanding to be obscured."
(Baha'u'llah, Tarazat, in Tablets of Baha’u’llah, p. 41)

"It was intended that at the time of the manifestation of the One true God the faculty of
recognizing Him would have been developed and matured and would have reached its
culmination. However, it is now clearly demonstrated that in the disbelievers this faculty
hath remained undeveloped and hath, indeed, degenerated." (Baha'u'llah, Tajalliyat, in Tablets of
Baha’u’llah, pp. 52-53)

"This humble servant is filled with wonder, inasmuch as all men are endowed with the
capacity to see and hear, yet we find them deprived of the privilege of using these
faculties." (Baha'u'llah, Lawh-i-Maqsud, in Tablets of Baha’u’llah, p. 171)

"Methinks people's sense of taste hath, alas, been sorely affected by the fever of negligence
and folly, for they are found to be wholly unconscious and deprived of the sweetness of His
utterance. How regrettable indeed that man should debar himself from the fruits of the
tree of wisdom while his days and hours pass swiftly away." (Baha'u'llah, Lawh-i-Maqsud, in
Tablets of Baha’u’llah, pp. 173-174)

The Guardian reiterated this principle in one of his letters:

"Yet, if we but call to mind the practice generally adopted by ‘Abdu’l-Bahá, we cannot fail
to perceive the wisdom, nay the necessity, of gradually and cautiously disclosing to the eyes
of an unbelieving world the implications of a Truth which, by its own challenging nature, it
is so difficult for it to comprehend and embrace.

"It was He, our beloved ‘Abdu’l-Bahá, our true and shining Exemplar, who with infinite
tact and patience, whether in His public utterances or in private converse, adapted the
presentation of the fundamentals of the Cause to the varying capacities and the spiritual
receptiveness of His hearers. He never hesitated, however, to tear the veil asunder and
reveal to the spiritually ripened those challenging verities that set forth in its true light the
relationship of this Supreme Revelation with the Dispensations of the past. Unashamed and
unafraid when challenged to assert in its entirety the stupendous claim of Bahá’u’lláh,
Bahá’ís, whether laboring as individuals or functioning as an organized community, feel
certain that in the face of the apathy, the gross materialism, and the superficiality of society

today, a progressive disclosure of the magnitude of the claim of Bahá’u’lláh would
constitute the most effective means for the attainment of the end so greatly desired by even
the staunchest and most zealous advocate of the Faith." (Shoghi Effendi, Baha'i Administration, p.
125)

This application of the divine teachings revealed by the Prophets of God to the problems and
questions that perplex humanity is hence not a process fixed in time and reserved for the
Prophets and their chosen ones alone.        'Abdu'l-Baha describes the process whereby the
spiritually attuned in divine philosophy in the Islamic Dispensation were able to solve the
problems posed to them:

"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. The schools of this
philosophy were held in silence. Meditating, and turning their faces to the Source of Light,
from that central Light the mysteries of the Kingdom were reflected in the hearts of these
people. All the Divine problems were solved by this power of illumination.

"This Society of Friends increased greatly in Persia, and up to the present time their
societies exist. Many books and epistles were written by their leaders. When they assemble
in their meeting-house they sit silently and contemplate; their leader opens with a certain
proposition, and says to the assembly ‘You must meditate on this problem’. Then, freeing
their minds from everything else, they sit and reflect, and before long the answer is
revealed to them. Many abstruse divine questions are solved by this illumination.

"Some of the great questions unfolding from the rays of the Sun of Reality upon the mind
of man are: the problem of the reality of the spirit of man; of the birth of the spirit; of its
birth from this world into the world of God; the question of the inner life of the spirit and
of its fate after its ascension from the body.

"They also meditate upon the scientific questions of the day, and these are likewise solved.

"These people, who are called ‘Followers of the inner light’, attain to a superlative degree
of power, and are entirely freed from blind dogmas and imitations. Men rely on the
statements of these people: by themselves—within themselves—they solve all mysteries.

"If they find a solution with the assistance of the inner light, they accept it, and afterwards
they declare it: otherwise they would consider it a matter of blind imitation. They go so far
as to reflect upon the essential nature of the Divinity, of the Divine revelation, of the

manifestation of the Deity in this world. All the divine and scientific questions are solved by
them through the power of the spirit.

"Bahá’u’lláh says there is a sign (from God) in every phenomenon: the sign of the intellect
is contemplation and the sign of contemplation is silence, because it is impossible for a man
to do two things at one time—he cannot both speak and meditate.

"It is an axiomatic fact that while you meditate you are speaking with your own spirit. In
that state of mind you put certain questions to your spirit and the spirit answers: the light
breaks forth and the reality is revealed.

"You cannot apply the name ‘man’ to any being void of this faculty of meditation; without
it he would be a mere animal, lower than the beasts.

"Through the faculty of meditation man attains to eternal life; through it he receives the
breath of the Holy Spirit—the bestowal of the Spirit is given in reflection and meditation.

"The spirit of man is itself informed and strengthened during meditation; through it affairs
of which man knew nothing are unfolded before his view. Through it he receives Divine
inspiration, through it he receives heavenly food.

"Meditation is the key for opening the doors of mysteries. In that state man abstracts
himself: in that state man withdraws himself from all outside objects; in that subjective
mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-
themselves. 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.

"This faculty of meditation frees man from the animal nature, discerns the reality of
things, puts man in touch with God.

"This faculty brings forth from the invisible plane the sciences and arts. Through the
meditative faculty inventions are made possible, colossal undertakings are carried out;
through it governments can run smoothly. Through this faculty man enters into the very
Kingdom of God.

"Nevertheless some thoughts are useless to man; they are like waves moving in the sea
without result. But if the faculty of meditation is bathed in the inner light and
characterized with divine attributes, the results will be confirmed.

"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.

"Therefore let us keep this faculty rightly directed—turning it to the heavenly Sun and not
to earthly objects—so that we may discover the secrets of the Kingdom, and comprehend
the allegories of the Bible and the mysteries of the spirit.

"May we indeed become mirrors reflecting the heavenly realities, and may we become so
pure as to reflect the stars of heaven." ('Abdu'l-Baha, Paris Talks, pp. 173-176)

Baha'u'llah left it to the various ranks3 of the House of Justice to respond to the specific
requirements of the times and situations in which the people of the future would exist:

"Inasmuch as for each day there is a new problem and for every problem an expedient
solution, such affairs should be referred to the Ministers of the House of Justice that they
may act according to the needs and requirements of the time." (Baha'u'llah, Bisharat and
Ishraqat, in Tablets of Baha'u'llah, p. 27)

"Unto the Most Holy Book every one must turn, and all that is not expressly recorded
therein must be referred to the Universal House of Justice." ('Abdu'l-Baha, The Will and
Testament, p. 19)

Shoghi Effendi expresses confidence that Baha'is will solve problems posed to them the specific
answers for which are not found in the Writings of the Faith:

"We must turn aside from these vain imaginings and suppositions and philosophizings of
the world, and fix our eyes upon the clear stream of the Teachings of Bahá’u’lláh. Out of
these Teachings, and the society which they will create on this planet, will come a solution
to all of the problems of men. Gradually, greater scholars, more deeply spiritual thinkers,
will be able to answer from a Bahá’í standpoint many of these questions. It is not necessary
that they should be in the divine text; they can be studied and learned in the future; but at
present we have not had time to evolve the Bahá’í scholars who can deal with these subjects
in detail, and take upon themselves to answer the abstruse points and the many unfounded
doctrines which are advanced by modern philosophers." (From a letter dated 22 April 1954 written

on behalf of the Guardian to an individual believer; published in Letters, 1999 Dec 13, Two Compilations on
Scholarship - 1979 and 1983)

"As to correlating philosophy with the Bahá’í teachings: this is a tremendous work which
scholars in the future can undertake. We must remember that not only are all the teachings
not yet translated into English, but they are not even all collected yet. Many important
Tablets may still come to light which are at present owned privately." (From a letter dated 15
February 1947 written on behalf of the Guardian to an individual believer; published in Letters, 1999 Dec 13, Two
Compilations on Scholarship - 1979 and 1983, p. 2)

The field of divine philosophy is not synonymous with the study of metaphysical questions in the
Jewish yeshiva, the Christian seminary, the Muslim madrasa. It is a field of knowledge that has
its antecedents, going back to the philosopher Idris/Hermes/Enoch, to Empedocles and
Pythagoras, Socrates, Hippocrates, Plato and Aristotle, according to Baha'u'llah in the Lawh-i-
Hikmat and Lawh al-Basit al-Haqiqa. It is a field of knowledge associated by 'Abdu'l-Baha with
the Persian Islamic philosophers, which included the forerunners of the Bab, Shaykh Ahmad-i-
Ahsa'i and Siyyid Kazim-i-Rashti. And it is also a field renewed and redefined by none other
than the Founder and Expounder of the Baha'i Revelation, and hence reborn in this new Age and
Cycle.

It is clear that Baha'u'llah did not wish His followers to be preoccupied with the philosophical
musings of past or contemporary philosophers, particularly those famous Persian philosophers
whom He described as follows:

"The Great Being saith: The learned of the day must direct the people to acquire those
branches of knowledge which are of use, that both the learned themselves and the
generality of mankind may derive benefits therefrom. Such academic pursuits as begin and
end in words alone have never been and will never be of any worth. The majority of
Persia’s learned doctors devote all their lives to the study of a philosophy the ultimate yield
of which is nothing but words." (Baha’u’llah, Lawh-i-Maqsud, in Tablets of Bahá’u’lláh, p. 169)

Those familiar with the Writings of the Bab have observed that He was severely critical of both
Mulla Sadr al-Din al-Shirazi (Mulla Sadra), the most outstanding philosopher of the School of
Isfahan, and Muhammad Ibn 'Ali Ibnu'l-'Arabi (Ibn 'Arabi), the most famous and influential
Islamic mystical writer. Baha'u'llah strongly critiqued the leading exponent of Iranian philosophy
of His own day, Haji Mulla Hadi Sabzivari, writing:

"The sage of Sabzivar hath said: ‘Alas! Attentive ears are lacking, otherwise the
whisperings of the Sinaic Bush could be heard from every tree.’ In a Tablet to a man of

Local, Intermediate, International.

wisdom who had made enquiry as to the meaning of Elementary Reality [Lawh al-Basit al-
Haqiqa], We addressed this famous sage in these words: ‘If this saying is truly thine, how is
it that thou hast failed to hearken unto the Call which the Tree of Man hath raised from
the loftiest heights of the world? If thou didst hear the Call yet fear and the desire to
preserve thy life prompted thee to remain heedless to it, thou art such a person as hath
never been nor is worthy of mention; if thou hast not heard it, then thou art bereft of the
sense of hearing.’ In brief, such men are they whose words are the pride of the world, and
whose deeds are the shame of the nations." (Baha'u'llah, Kalimat-i-Firdawsiyyih, in Tablets of
Baha'u'llah, p. 61)

Nor did Baha'u'llah focus His critique upon selected individuals alone:

"Each sect hath picked out a way for itself and is clinging to a certain cord. Despite
manifest blindness and ignorance they pride themselves on their insight and knowledge.
Among them are mystics who bear allegiance to the Faith of Islam, some of whom indulge
in that which leadeth to idleness and seclusion. I swear by God! It lowereth man’s station
and maketh him swell with pride. Man must bring forth fruit. One who yieldeth no fruit is,
in the words of the Spirit [Jesus Christ]4, like unto a fruitless tree, and a fruitless tree is fit
but for the fire5." (Baha'u'llah, Kalimat-i-Firdawsiyyih, in Tablets of Baha'u'llah, p. 60)

"Do thou beseech God to enable thee to remain steadfast in this path, and to aid thee to
guide the peoples of the world to Him Who is the manifest and sovereign Ruler, Who hath
revealed Himself in a distinct attire, Who giveth utterance to a Divine and specific Message.
This is the essence of faith and certitude. They that are the worshipers of the idol which
their imaginations have carved, and who call it Inner Reality, such men are in truth
accounted among the heathen. To this hath the All-Merciful borne witness in His Tablets."
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, CLX, p. 338)

The Baha’i principle of the agreement of science and religion has been widely understood by
believers to indicate that they are in exact agreement about everything. Some even cite isolated
statements attributed to ‘Abdu’l-Baha in support of regarding science as the standard whereby
religious truth can be discerned and distinguished from superstition and religious
fundamentalism and fanaticism. In other words, the way to tell if religious teachings are true is
to determine if they are in harmony with science. What is undeniable, regardless of what
position one takes, is that there are many conflicts between the Baha’i teachings and
contemporary scientific consensus. For example, there is a consensus among psychologists,

Gospel of Matthew 3:10, 7:19, 13:40
Baha’u’llah, Suriy-i-Haykal, in The Summons of the Lord of Hosts, p. 70; Kitab-i-Aqdas, Q&A, #105,
p. 139; Tablets of Baha’u’llah, pp. 60, 257; Selections from the Writings of ‘Abdu’l-Baha, p. 223;
‘Abdu’l-Baha on Divine Philosophy, p. 110]

psychiatrists, neurologists and medical doctors that homosexuality is natural and hence not
abnormal and of any concern. Likewise, there is wide agreement among scientists that the
moderate imbibing of wine is not harmful, along with the moderate usage of marijuana, moderate
practice of masturbation, moderate engagement in pre-marital sex with consenting partners of the
same age and of either gender, and that gender can be changed without damage to the psyche of
the person. There is a consensus amongst most scientists that abortion is not comparable to
murder, because a fetus is not a human being. All of these instances of scientific consensus are
in conflict with the religious teachings of many religions, including those of the Baha’i Faith.
Does that imply that religion must change, that the Baha’i teachings that are in conflict with
these scientific findings are outdated and must be abandoned in favor of what scientists agree to
be true?

The answer is an unequivocal “no”. Revelation reveals a more comprehensive truth than
science, because it includes the metaphysical dimension of reality that empirical science cannot
verify and therefore cannot affirm as true. The Manifestation of God knows more and with more
accuracy than any human being or group of human beings…every computer, every artificial
intelligence. Hence, the true meaning of the harmony of science and religion is not what many
of us think. It affirms that when science is in harmony with religion, and vice versa, when each
domain takes account of the other, agreement can be arrived at. The bridge from science, which
‘Abdu’l-Baha often calls material philosophy to religion is divine philosophy. This is the
intermediate reality, the correlation between earth and heaven, matter and spirit, rational analysis
of empirical data and intuitive perception of spiritual realities. It is this bridge that will
ultimately make it possible for humanity to develop both materially and spiritually in a balanced
and mutually supportive fashion. However, this is not an absolute equality. Even as divine
philosophy is the sister of prophethood, so material philosophy is the servant of divine
philosophy. If material philosophy is not dedicated to the best of outcomes for all of humanity, it
has and will continue to do great harm. It is undeniable that the inordinate and irresponsible
dumping of human waste products, many of them highly toxic to all living things, has corrupted
and burdened the natural order of our planet, and that it will only get much worse if we do not
listen to the teachings of divine philosophy, and transform waste into food. Everything has to be
recycled and nothing harmful to the planet should be utilized. ‘Abdu’l-Baha has stated that if
humanity does not place equal or greater emphasis on divine philosophy and religion as it does
on material philosophy and its outcomes, it will be increasingly difficult to live on planet earth,
and there is no other home for us in the known universe. We learn to live here in harmony with
each other and nature, or we become extinct, we commit suicide. Do we want life or death? If it
is death then we can continue to value material philosophy, science, technology over divine
philosophy, religion and living in harmony with the earth, sky and water. If it is life then we
need to subordinate science to religion, not to suppress it but to guide it in the right direction.

‘Abdu’l-Baha wrote:

"O thou son of the Kingdom! All things are beneficial if joined with the love of God; and
without His love all things are harmful, and act as a veil between man and the Lord of the
Kingdom. When His love is there, every bitterness turneth sweet, and every bounty
rendereth a wholesome pleasure. For example, a melody, sweet to the ear, bringeth the very
spirit of life to a heart in love with God, yet staineth with lust a soul engrossed in sensual
desires. And every branch of learning, conjoined with the love of God, is approved and
worthy of praise; but bereft of His love, learning is barren — indeed, it bringeth on
madness. Every kind of knowledge, every science, is as a tree: if the fruit of it be the love of
God, then is it a blessed tree, but if not, that tree is but dried-up wood, and shall only feed
the fire." (Selections from the Writings of ‘Abdu’l-Baha, #154)
-- Philosophy: Material and Spiritual (Used by permission of the curator)