abdul baha mind body soul notes
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55: SOUL, SPIRIT AND MIND
208
Question.—What is the difference between the mind (`aql), spirit (ruh) and soul (nafs)?
Answer.—It has been before explained that spirit is universally divided into five categories: the vegetable spirit, the animal spirit, the human spirit, the spirit of faith, and the Holy Spirit.
The vegetable spirit is the power of growth which is brought about in the seed through the influence of other existences.
The animal spirit is the power of all the senses, which is realized from the composition and mingling of elements; when this composition decomposes, the power also perishes and becomes annihilated. It may be likened to this lamp: when the oil, wick and fire are combined, it is lighted; and when this combination is dissolved—that is to say, when the combined parts are separated from one another—the lamp also is extinguished.
The human spirit (ruh insani) which distinguishes man from the animal is the rational [logical] soul (nafs natiq) , and these two names—the human spirit and the rational soul—designate one thing. This spirit (ruh), which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things (haqa'iq ashya) and becomes cognizant of their peculiarities (khuwas) and effects (اثرات tathir mumkinat), and of the qualities (kifiyat) and properties (خواص) of beings (khuas wujudat). But the human spirit, unless assisted by the spirit of faith, does not become acquainted with the divine secrets (asrar ilahi) and the heavenly realities (haqiqat). It is like a mirror which, although clear, polished 209 and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.
But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind (`aql) is the perfection (kamal) of the spirit (ruh) and is its essential quality (sifat), as the sun’s rays are the essential necessity of the sun.
This explanation, though short, is complete; therefore, reflect upon it, and if God wills, you may become acquainted with the details.
56: THE PHYSICAL POWERS AND THE INTELLECTUAL POWERS
210
In man five outer powers exist, which are the agents of perception—that is to say, through these five powers man perceives material beings. These are sight, which perceives visible forms; hearing, which perceives audible sounds; smell, which perceives odors; taste, which perceives foods; and feeling, which is in all parts of the body and perceives tangible things. These five powers perceive outward existences.
Man has also spiritual powers: imagination, which conceives things; thought, which reflects upon realities; comprehension, which comprehends realities; memory, which retains whatever man imagines, thinks and comprehends. The intermediary between the five outward powers and the inward powers is the sense which they possess in common—that is to say, the sense which acts between the outer and inner powers, conveys to the inward powers whatever the outer powers discern. It is termed the common faculty, because it communicates between the outward and inward powers and thus is common to the outward and inward powers.
For instance, sight is one of the outer powers; it sees and perceives this flower, and conveys this perception to the inner power—the common faculty—which transmits this perception to the power of imagination, which in its turn conceives and forms this image and transmits it to the power of thought; the power of thought reflects and, having grasped the reality, conveys it to the power of comprehension; 211 the comprehension, when it has comprehended it, delivers the image of the object perceived to the memory, and the memory keeps it in its repository.
The outward powers are five: the power of sight, of hearing, of taste, of smell and of feeling.
The inner powers are also five: the common faculty, and the powers of imagination, thought, comprehension and memory.
57: THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN
212
Question.—How many kinds of character has man, and what is the cause of the differences and varieties in men?
Answer.—He has the innate character, the inherited character, and the acquired character which is gained by education.
With regard to the innate character, although the divine creation is purely good, yet the varieties of natural qualities in man come from the difference of degree; all are excellent, but they are more or less so, according to the degree. So all mankind possess intelligence and capacities, but the intelligence, the capacity and the worthiness of men differ. This is evident.
For example, take a number of children of one family, of one place, of one school, instructed by one teacher, reared on the same food, in the same climate, with the same clothing, and studying the same lessons—it is certain that among these children some will be clever in the sciences, some will be of average ability, and some dull. Hence it is clear that in the original nature there exists a difference of degree and varieties of worthiness and capacity. This difference does not imply good or evil but is simply a difference of degree. One has the highest degree, another the medium degree, and another the lowest degree. So man exists; the animal, the plant and the mineral exist also—but the degrees of these four existences vary. What a difference between the existence of man and of the 213 animal! Yet both are existences. It is evident that in existence there are differences of degrees.
The variety of inherited qualities comes from strength and weakness of constitution—that is to say, when the two parents are weak, the children will be weak; if they are strong, the children will be robust. In the same way, purity of blood has a great effect; for the pure germ is like the superior stock which exists in plants and animals. For example, you see that children born from a weak and feeble father and mother will naturally have a feeble constitution and weak nerves; they will be afflicted and will have neither patience, nor endurance, nor resolution, nor perseverance, and will be hasty; for the children inherit the weakness and debility of their parents.
Besides this, an especial blessing is conferred on some families and some generations. Thus it is an especial blessing that from among the descendants of Abraham should have come all the Prophets of the children of Israel. This is a blessing that God has granted to this descent: to Moses from His father and mother, to Christ from His mother’s line; also to Muḥammad and the Báb, and to all the Prophets and the Holy Manifestations of Israel. The Blessed Beauty 1 is also a lineal descendant of Abraham, for Abraham had other sons besides Ishmael and Isaac who in those days migrated to the lands of Persia and Afghanistan, and the Blessed Beauty is one of their descendants.
Hence it is evident that inherited character also exists, and to such a degree that if the characters are not in conformity with their origin, although they belong physically to that lineage, spiritually they are not considered members of the family, like Canaan, 2 who is not reckoned as being of the race of Noah.214
But the difference of the qualities with regard to culture is very great, for education has great influence. Through education the ignorant become learned; the cowardly become valiant. Through cultivation the crooked branch becomes straight; the acid, bitter fruit of the mountains and woods becomes sweet and delicious; and the five-petaled flower becomes hundred petaled. Through education savage nations become civilized, and even the animals become domesticated. Education must be considered as most important, for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.
Perhaps someone will say that, since the capacity and worthiness of men differ, therefore, the difference of capacity certainly causes the difference of characters. 3
But this is not so, for capacity is of two kinds: natural capacity and acquired capacity. The first, which is the creation of God, is purely good—in the creation of God there is no evil; but the acquired capacity has become the cause of the appearance of evil. For example, God has created all men in such a manner and has given them such a constitution and such capacities that they are benefited by sugar and honey and harmed and destroyed by poison. This nature and constitution is innate, and God has given it equally to all mankind. But man begins little by little to accustom himself to poison by taking a small quantity each day, and gradually increasing it, until he reaches such a point that he cannot live without a gram of opium every day. The natural capacities are thus completely perverted. Observe how much the natural capacity and constitution can be changed, until by different habits and training they become entirely perverted. One does not criticize vicious 215 people because of their innate capacities and nature, but rather for their acquired capacities and nature.
In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of greed, of anger and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy.
Then it is evident that in creation and nature evil does not exist at all; but when the natural qualities of man are used in an unlawful way, they are blameworthy. So if a rich and generous person gives a sum of money to a poor man for his own necessities, and if the poor man spends that sum of money on unlawful things, that will be blameworthy. It is the same with all the natural qualities of man, which constitute the capital of life; if they be used and displayed in an unlawful way, they become blameworthy. Therefore, it is clear that creation is purely good. Consider that the worst of qualities and most odious of attributes, which is the foundation of all evil, is lying. No worse or more blameworthy quality than this can be imagined to exist; it is the destroyer of all human perfections and the cause of innumerable vices. There is no worse characteristic than this; it is the foundation of all evils. Notwithstanding all this, if a doctor consoles a sick man by saying, “Thank God you are better, and there is 216 hope of your recovery,” though these words are contrary to the truth, yet they may become the consolation of the patient and the turning point of the illness. This is not blameworthy.
This question is now clearly elucidated. Salutations!