A Study of `Abdu’l-Bahá’s Tablet to Dr. Auguste Forel

`Abdu’l-Bahá’s Tablet to August Forel Page 1 K. S

A Study of `Abdu’l-Bahá’s Tablet to Dr. Auguste Forel'1

Prepared by K. S.

1991 (last update: Summer 2000)􀀁

Vocabulary and/or

personal notes

“In 1920,” is the declaration made in his testament by the distinguished Swiss

scientist and psychiatrist, Dr. Auguste Forel, “I learned at Karlsruhe of the

supraconfessional world religion of the Bahá’ís, founded in the Orient seventy

years ago by a Persian, Bahá’u’lláh. This is the real religion of ‘Social Welfare’

without dogmas or priests, binding together all men of this small terrestrial

globe of ours. I have become a Bahá’í. May this religion live and prosper for

the good of humanity! This is my most ardent desire.” “There is bound to be a

world state, a universal language, and a universal religion,” he, moreover has

stated, “The Bahá’í Movement for the oneness of mankind is, in my estimation,

the greatest movement today working for universal peace and brotherhood.”

(Shoghi Effendi, God Passes By, 375)

The famous scientist and entomologist, Dr. Auguste Forel, was converted to the

Faith through the influence of a Tablet sent him by `Abdu’l-Bahá - one of the

most weighty the Master ever wrote. (Shoghi Effendi, God Passes By, 307-308)

DR. FOREL’S LETTER TO `ABDU’L-BAHÁ

December 19202

Esteemed Sir,

I have just been reading some wonderful letters which, according to Herr

Wilhelm Herrigel, who translated them into German, you sent to a lady, Frau

Dr. F., in 1910. Is this true? Were these letters (This probably refers to Dr.

Fallscher, `Abdu’l-Baha’s long-standing family doctor in Haifa.) really written

as early as 1910, before the war? If that is the case, I am quite astonished at the

prophetic clarity of your vision.

But I have a very important question to put to you. I must tell you that, at the

age of seventy-two, I am still enraptured by the truths of science. As early as

1874 I wrote an extensive book about the behaviour of ants, and since then I

have written works on the anatomy of the brain, hypnosis, the sensory

perception of insects, the hygienics of the nervous system, the sexual question,

etc. From 1879 to 1898 I was Professor of Psychiatry at the University of

Zurich and director of the mental asylum there. From all this, you will

understand the background to the question I am about to ask.

In addition, I have read the principles of the Bahá’í Faith, or rather

interpretations of them, and furthermore your treatise (translated from the

English of Miss Goodall) ‘Against the Belief of the Naturalists Regarding the

1 Other writings to help understand this Tablet: PUP 239-243, 253-261, 302-305, 306-308, 415-418, 421-425, 462-468; SAQ

227-229, 251-253

2 `Abdu’l-Bahá received the letter much later; the latter was dated 28 July 1921

`Abdu’l-Bahá’s Tablet to August Forel Page 2 K. Sedig

Essence of God’, and Professor Edw. G. Browne’s conversation with

Bahá’u’lláh in `Akká in 1890. Finally, I have read, in German, Mirza Abu’l-

Fadl’s book on the history of the Bahá’í Faith.

It seems to emerge from these writings that you accuse naturalists in general

[also, ‘materialists’, or ‘philosophers of science’] of the sort of errors that only

certain fanatical adherents of a really strict materialism could be guilty of,

materialists like Oswald and Haeckel, who propose a ‘metaphysics of energy, or

of matter’ without any real justification. It is a waste of time to debate learnedly

on the atom, energy, the infinite, the universe and so on; such words are empty

of meaning. For my part, I am a monist, in the following sense: I am convinced

that the functionings of the brain and of the human mind [or soul] are simply an

inseparable whole. It follows that I cannot believe that the individual soul

survives after the brain has died. This monism belongs to the sphere of science

and is proven inductively. In metaphysical matters, on the other hand, I declare

myself a complete agnostic, like the philosopher Socrates or the great naturalist

Darwin, which means that ‘God’ for me is nothing but the Essence of the

Universe, presumably absolute, but for man absolutely unknowable. It is

accordingly absolutely useless to want to furnish Him with any attributes, or

with any sort of purpose. ‘God’, that is, the supposed metaphysical absolute, is

the source of what is good and what is bad, for us as well as for every other

being. Why? We do not know, and every attempt at an explanation is useless,

and indeed harmful. Whenever we try to fathom God, we just go round in

vicious circles. For that reason I had already refused Christian ‘confirmation’ at

the age of sixteen. I do not belong to any creed.

In your debate with the advocates of materialism, however, you assert,

according to Herrigel and other Bahá’ís, that God has self-consciousness, a will

and the power of choice; that He is perfect. But self-consciousness, will and the

power of choice are attributes of the human individual, and we have no notion

of what perfection might be. Your God would be ‘personal’, in other words

similar to a human being, an idealized human being. Other passages in the

writings of your wonderful international religion do not accord with a certain

narrow-mindedness which comes through in the whole book by Mírzá Abu’l-

Fadl (who launches a veritable assault on the free-thinkers). Despite all my

admiration for your human principles, I must confess that I do not understand

your ‘Divine’ principles. This, then, is my question:

May I, yes or no, belong to the Bahá’í Faith with the agnosticism I have

mentioned above, without deceiving myself and others?

In 1916 or 1917 I published an essay on what I called the scientific religion of

the ‘Social Good’, along the lines I have mentioned, but with similar

characteristics to your religion. On 15 February 1921 I am returning to my

home, Yvorne [Vaud], in Switzerland; if you reply to me there, I will be able to

send you this essay.

Please accept, my dear Sir, the expression of my sincerest admiration.

(signed) Dr. A. Forel

Formerly Professor at the University of Zurich Baden, Germany,

`Abdu’l-Bahá’s Tablet to August Forel Page 3 K. Sedig

28 December 1920.

P.S. It is only in order to explain my question that I have above set forth

exclusively those points at which I consider the Bahá’í Faith deviates from my

own belief, so far as I can judge from Herrigel, etc. For all the rest, particularly

as regards morality or humanitarian ethics, and the all-embracing tolerance for

all forms of belief on earth, I can only admire and whole-heartedly support you.

`Abdu’l-BAHÁ’S TABLET TO DR. FOREL'3

1) O revered personage, lover of truth! Thy letter dated 28 July 1921 hath been

received. The contents thereof were most pleasing and indicated that, praised be

the Lord, thou art as yet young4, and searchest after truth, that thy power of

thought is strong and the discoveries of thy mind manifest.

2) Numerous copies of the epistle I had written to Dr. F. are spread far and wide

and every one knoweth that it hath been revealed in the year 1910. Apart from

this, numerous epistles have been written before the war upon the same theme,

and reference, too, hath been made to these questions in the Journal of the San

Francisco University, the date whereof is known beyond any doubt. In like

manner have the philosophers of broad vision praised highly the discourse

eloquently delivered in the above-named University. A copy of that paper is

thus enclosed and forwarded.5 Thy works are no doubt of great benefit, and if

published, send us a copy of each.

3) By materialists, whose belief with regard to Divinity hath been explained, is

not meant philosophers in general, but rather that group of materialists of

narrow vision who worship that which is sensed, who depend upon the five

senses only, and whose criterion of knowledge is limited to that which can be

perceived by the senses. All that can be sensed is to them real, whilst whatever

falleth not under the power of the senses is either unreal or doubtful. The

existence of the Deity they regard as wholly doubtful.

4) It is as thou has written, not philosophers in general but narrow-minded

materialists that are meant. As to deistic philosophers, such as Socrates, Plato

and Aristotle, they are indeed worthy of esteem and of the highest praise, for

they have rendered distinguished services to mankind. In like manner we regard

the materialistic, accomplished, moderate philosophers, who have been of

service (to mankind).

5) We regard knowledge and wisdom as the foundation of the progress of

mankind, and extol philosophers who are endowed with broad vision. Peruse

carefully the San Francisco University Journal that the truth may be revealed to

thee.

3 Dated 21 September 1921, 67 days before the passing of `Abdu’l-Bahá; translated by Shoghi Effendi in 1923

4 ie, mentally and spiritually young

5 `Abdu’l-Bahá refers to His talk at Stanford University, Palo Alto, California, in 8 October 1912 (PUP 348-355). There, He

distinguishes the materialistic and empirical philosophy of the modern West from the standard rationalistic philosophy of the

Greeks and Persians, and highlights the difference between theories of the essence of nature and of the origin of man.

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6) Now concerning mental faculties, they are in truth of the inherent properties

of the soul, even as the radiation of light is the essential property of the sun. The

rays of the sun are renewed but the sun itself is ever the same and unchanged.

Consider how the human intellect develops and weakens, and may at times

come to naught, whereas the soul changeth not. For the mind to manifest itself,

the human body must be whole; and a sound mind cannot be but in a sound

body. It is through the power of the soul that the mind comprehendeth,

imagineth and exerteth its influence, whilst the soul is a power that is free. The

mind comprehendeth the abstract by the aid of the concrete, but the soul hath

limitless manifestations of its own. The mind is circumscribed, the soul

limitless. It is by the aid of such senses as those of sight, hearing, taste, smell

and touch, that the mind comprehendeth, whereas the soul is free from all

agencies. The soul as thou observest, whether it be in sleep or waking, is in

motion and ever active. Possibly it may, whilst in a dream, unravel an intricate

problem, incapable of solution in the waking state. The mind, moreover,

understandeth not whilst the senses have ceased to function, and in the

embryonic stage and in early infancy the reasoning power is totally absent,

whereas the soul is ever endowed with full strength. In short, the proofs are

many that go to show that despite the loss of reason, the power of the soul

would still continue to exist. The spirit however possesseth various grades and

stations.

7) As to the existence of spirit in the mineral: it is indubitable that minerals are

endowed with a spirit and life according to the requirements of that stage. This

unknown secret, too, hath become known unto the materialists who now

maintain that all beings are endowed with life, even as He saith in the Qur’an,

‘All things are living’.

8) In the vegetable world, too, there is the power of growth, and that power of

growth is the spirit. In the animal world there is the sense of feeling, but in the

human world there is an all-embracing power. In the preceding stages the power

of reason is absent, but the soul existeth and revealeth itself. The sense of

feeling understandeth not the soul, whereas the reasoning power of the mind

proveth the existence thereof.

9) In like manner the mind proveth the existence of an unseen Reality that

embraceth all beings, and that existeth and revealeth itself in all stages, the

essence whereof is beyond the grasp of the mind. Thus the mineral world

understandeth neither the nature nor the perfections of the vegetable world; the

vegetable world understandeth not the nature of the animal world, neither the

animal world the nature of the reality of man that discovereth and embraceth all

things.

10) The animal is the captive of nature and cannot transgress the rules and laws

thereof. In man, however, there is a discovering power that transcendeth the

world of nature and controlleth and interfereth with the laws thereof. For

instance, all minerals, plants and animals are captives of nature. The sun itself

with all its majesty is so subservient to nature that it hath no will of its own and

cannot deviate a hair’s-breadth from the laws thereof. In like manner all other

beings, whether of the mineral, the vegetable or the animal world, cannot

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deviate from the laws of nature, nay, all are the slaves thereof. Man, however,

though in body the captive of nature is yet free in his mind and soul, and hath

the mastery over nature.

11) Consider: according to the law of nature man liveth, moveth and hath his

being on earth, yet his soul and mind interfere with the laws thereof, and even

as the bird he flieth in the air, saileth speedily upon the seas and as the fish

soundeth the deep and discovereth the things therein. Verily this is a grievous

defeat inflicted upon the laws of nature.

12) So is the power of electrical energy: this unruly violent force that cleaveth

mountains is yet imprisoned by man within a globe! This is manifestly

interfering with the laws of nature. Likewise man discovereth those hidden

secrets of nature that in conformity with the laws thereof must remain

concealed, and transfereth them from the invisible plane to the visible. This,

too, is interfering with the law of nature. In the same manner he discovereth the

inherent properties of things that are the secrets of nature. Also he bringeth to

light the past events that have been lost to memory, and foreseeth by his power

of induction future happenings that are as yet unknown. Furthermore,

communication and discovery are limited by the laws of nature to short

distances, whereas man, through that inner power of his that discovereth the

reality of all things, connecteth the East with the West. This, too, is interfering

with the laws of nature. Similarly, according to the law of nature all shadows

are fleeting, whereas man fixeth them upon the plate, and this, too, is

interference with a law of nature. Ponder and reflect: all sciences, arts, crafts,

inventions and discoveries, have been once the secrets of nature and in

conformity with the laws thereof must remain hidden; yet man through his

discovering power interfereth with the laws of nature and transfereth these

hidden secrets from the invisible to the visible plane. This again is interfering

with the laws of nature.

13) In fine, that inner faculty in man, unseen of the eye, wresteth the sword

from the hands of nature, and giveth it a grievous blow. All other beings,

however great, are bereft of such perfections. Man hath the powers of will and

understanding, but nature hath them not. Nature is constrained, man is free.

Nature is bereft of understanding, but man understandeth. Nature is unaware of

past events, but man is aware of them6. Nature forecasteth not the future; man

by his discerning power seeth that which is to come. Nature hath no

consciousness of itself, man knoweth about all things.

14) Should any one suppose that man is but a part of the world of nature, and he

being endowed with these perfections, these being but manifestations of the

world of nature, and thus nature is the originator of these perfections and is not

deprived therefrom, to him we make reply and say: the part dependeth upon the

whole; the part cannot possess perfections whereof the whole is deprived.7

15) By nature is meant those inherent properties and necessary relations derived

6 ie, memory

7 Cf. “the part is expressive of the whole, for this seed was a part of the tree, but therein potentially was the whole tree.” (PUP 16)

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from the realities of things. And these realities of things, though in the utmost

diversity, are yet intimately connected one with the other. For these diverse

realities an all-unifying agency is needed that shall link them all one to the

other. For instance, the various organs and members, the parts and elements,

that constitute the body of man, though at variance, are yet all connected one

with the other by that all-unifying agency known as the human soul, that

causeth them to function in perfect harmony and with absolute regularity, thus

making the continuation of life possible. The human body, however, is utterly

unconscious of that all-unifying agency, and yet acteth with regularity and

dischargeth its functions according to its will.

16) 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. The consummation of this limitless universe with

all its grandeur and glory hath been man himself, who in this world of being

toileth and suffereth for a time, with divers ills and pains, and ultimately

disintegrates, leaving no trace and no fruit after him. Were it so, there is no

doubt that this infinite universe with all its perfections has ended in sham and

delusion with no result, no fruit, no permanence and no effect. It would be

utterly without meaning. They were thus convinced that such is not the case,

that this Great Workshop with all its power, its bewildering magnificence and

endless perfections, cannot eventually come to naught. That still another life

should exist is thus certain, and, just as the vegetable kingdom is unaware of the

world of man, so we, too, know not of the Great Life hereafter that followeth

the life of man here below. Our non-comprehension of that life, however, is no

proof of its non-existence. The mineral world, for instance, is utterly unaware of

the world of man and cannot comprehend it, but the ignorance of a thing is no

proof of its non-existence.8 Numerous and conclusive proofs exist that go to

show that this infinite world cannot end with this human life.

17) Now concerning the Essence of Divinity: in truth it is on no account

determined by anything apart from its own nature, and can in no wise be

comprehended. For whatsoever can be conceived by man is a reality that hath

limitations and is not unlimited; it is circumscribed, not all-embracing. It can be

comprehended by man, and is controlled by him. Similarly it is certain that all

human conceptions are contingent9, not absolute; that they have a mental

existence, not a material one. Moreover, differentiation of stages in the

contingent world is an obstacle to understanding. How then can the contingent

conceive the Reality of the absolute? As previously mentioned, differentiation

of stages in the contingent plane is an obstacle to understanding. Minerals,

plants and animals are bereft of the mental faculties of man that discover the

realities of all things, but man himself comprehendeth all the stages beneath

8 An example to support previous statement.

9 Liable to occur but not with certainty; possible. Conditional. Accidental.

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him. Every superior stage comprehendeth that which is inferior and discovereth

the reality thereof, but the inferior one is unaware of that which is superior and

cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can,

by his reasoning power, by observation, by his intuitive faculties and the

revealing power of his faith, believe in God, discover the bounties of His Grace.

He becometh certain that though the Divine Essence is unseen of the eye, and

the existence of the Deity is intangible, yet conclusive spiritual proofs assert the

existence of that unseen Reality. The Divine Essence as it is in itself is however

beyond all description. For instance, the nature of ether is unknown, but that it

existeth is certain by the effects it produceth, heat, light and electricity being the

waves thereof. By these waves the existence of ether is thus proven. And as we

consider the outpourings of Divine Grace we are assured of the existence of

God. For instance, we observe that the existence of beings is conditioned upon

the coming together of various elements and their non-existence upon the

decomposition of their constituent elements. For decomposition causeth the

dissociation of the various elements. Thus, as we observe the coming together

of elements giveth rise to the existence of beings, and knowing that beings are

infinite, they being the effect, how can the Cause be finite?

18) Now, formation is of three kinds and of three kinds only: accidental,

necessary and voluntary. The coming together of the various constituent

elements of beings cannot be accidental, for unto every effect there must be a

cause. It cannot be compulsory, for then the formation must be an inherent

property of the constituent parts and the inherent property of a thing can in no

wise be dissociated from it, such as light that is the revealer of things, heat that

causeth the expansion of elements and the solar rays which are the essential

property of the sun. Thus under such circumstances the decomposition of any

formation is impossible, for the inherent properties of a thing cannot be

separated from it. The third formation remaineth and that is the voluntary one,

that is, an unseen force described as the Ancient Power, causeth these elements

to come together, every formation giving rise to a distinct being.

19) As to the attributes and perfections such as will, knowledge, power and

other ancient attributes that we ascribe to that Divine Reality, these are the signs

that reflect the existence of beings in the visible plane and not the absolute

perfections of the Divine Essence that cannot be comprehended. For instance,

as we consider created things we observe infinite perfections, and the created

things being in the utmost regularity and perfection we infer that the Ancient

Power on whom dependeth the existence of these beings, cannot be ignorant;

thus we say He is the All-Knowing. It is certain that it is not impotent, it must

be then All-Powerful; it is not poor, it must be All-Possessing; it is not nonexistent,

it must be Ever-Living. The purpose is to show that these attributes

and perfections that we recount for that Universal Reality are only in order to

deny imperfections, rather than to assert the perfections that the human mind

can conceive. Thus we say His attributes are unknowable.

20) In fine, that Universal Reality with all its qualities and attributes that we

recount is holy and exalted above all minds and understandings. As we,

however, reflect with broad minds upon this infinite universe, we observe that

motion without a motive force, and an effect without a cause are both

impossible; that every being hath come to exist under numerous influences and

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continually undergoeth reaction. These influences, too, are formed under the

action of still other influences. For instance, plants grow and flourish through

the outpourings of vernal showers, whilst the cloud itself is formed under

various other agencies and these agencies in their turn are reacted upon by still

other agencies. For example, plants and animals grow and develop under the

influence of what the philosophers of our day designate as hydrogen and

oxygen and are reacted upon by the effects of these two elements; and these in

turn are formed under still other influences. The same can be said of other

beings whether they affect other things or be affected. Such process of

causation goes on, and to maintain that this process goes on indefinitely is

manifestly absurd. Thus such a chain of causation must of necessity lead

eventually to Him who is the Ever-Living, the All-Powerful, who is Self-

Dependent and the Ultimate Cause. This Universal Reality cannot be sensed, it

cannot be seen. It must be so of necessity, for it is All-Embracing, not

circumscribed, and such attributes qualify the effect and not the cause.

21) And as we reflect, we observe that man is like unto a tiny organism

contained within a fruit; this fruit hath developed out of the blossom, the

blossom hath grown out of the tree, the tree is sustained by the sap, and the sap

formed out of earth and water. How then can this tiny organism comprehend the

nature of the garden, conceive of the gardener and comprehend his being? That

is manifestly impossible. Should that organism understand and reflect, it would

observe that this garden, this tree, this blossom, this fruit would in no wise have

come to exist by themselves in such order and perfection. Similarly the wise

and reflecting soul will know of a certainty that this infinite universe with all its

grandeur and perfect order could not have come to exist by itself.

22) Similarly in the world of being there exist forces unseen of the eye, such as

the force of ether previously mentioned, that cannot be sensed, that cannot be

seen. However, from the effects it produceth, that is from its waves and

vibrations, light, heat, electricity appear and are made evident. In like manner is

the power of growth, of feelings, of understanding, of thought, of memory, of

imagination and of discernment; all these inner faculties are unseen of the eye

and cannot be sensed, yet all are evident by the effects they produce.

23) Now as to the infinite power that knoweth no limitations; limitation itself

proveth the existence of the unlimited, for the limited is known through the

unlimited, just as weakness itself proveth the existence of power, ignorance the

existence of knowledge, poverty the existence of wealth. Without wealth there

would be no poverty, without knowledge no ignorance, without light no

darkness. Darkness itself is a proof of the existence of light for darkness is the

absence of light.

24) Now concerning nature, it is but the essential properties and the necessary

relations inherent in the realities of things. And though these infinite realities

are diverse in their character yet they are in the utmost harmony and closely

connected together. As one’s vision is broadened and the matter observed

carefully, it will be made certain that every reality is but an essential requisite of

other realities. Thus to connect and harmonize these diverse and infinite

realities an all-unifying Power is necessary, that every part of existent being

may in perfect order discharge its own function. Consider the body of man, and

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let the part be an indication of the whole. Consider how these diverse parts and

members of the human body are closely connected and harmoniously united

one with the other. Every part is the essential requisite of all other parts and has

a function by itself. It is the mind that is the all-unifying agency that so uniteth

all the component parts one with the other that each dischargeth its specific

function in perfect order, and thereby co-operation and reaction are made

possible. All parts function under certain laws that are essential to existence.

Should that all-unifying agency that directeth all these parts be harmed in any

way there is no doubt that the constituent parts and members will cease

functioning properly; and though that all-unifying agency in the temple of man

be not sensed or seen and the reality thereof be unknown, yet by its effects it

manifesteth itself with the greatest power.

25) Thus it hath been proven and made evident that these infinite beings in this

wondrous universe will discharge their functions properly only when directed

and controlled by that Universal Reality, so that order may be established in the

world. For example, interaction and co-operation between the constituent parts

of the human body are evident and indisputable, yet this does not suffice; an allunifying

agency is necessary that shall direct and control the component parts,

so that these through interaction and co-operation may discharge in perfect

order their necessary and respective functions.

26) You are well aware, praised be the Lord, that both interaction and cooperation

are evident and proven amongst all beings, whether large or small. In

the case of large bodies interaction is as manifest as the sun, whilst in the case

of small bodies, though interaction be unknown, yet the part is an indication of

the whole. All these interactions therefore are connected with that all-embracing

power which is their pivot, their centre, their source and their motive power.

27) For instance, as we have observed, co-operation among the constituent parts

of the human body is clearly established and these parts and members render

services unto all the component parts of the body. For instance, the hand, the

foot, the eye, the ear, the mind, the imagination all help the various parts and

members of the human body, but all these interactions are linked by an unseen,

all-embracing power, that causeth these interactions to be produced with perfect

regularity. This is the inner faculty of man, that is his spirit and his mind, both

of which are invisible.

28) In like manner consider machinery and workshops and the interaction

existing among the various component parts and sections, and how connected

they are one with the other. All these relations and interactions, however, are

connected with a central power which is their motive force, their pivot and their

source. This central power is either the power of steam or the skill of the

mastermind.

29) It hath therefore been made evident and proved that interaction, cooperation

and interrelation amongst beings are under the direction and will of a

motive Power which is the origin, the motive force and the pivot of all

interactions in the universe.

30) Likewise every arrangement and formation that is not perfect in its order we

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designate as accidental, and that which is orderly, regular, perfect in its relations

and every part of which is in its proper place and is the essential requisite of the

other constituent parts, this we call a composition formed through will and

knowledge. There is no doubt that these infinite beings and the association of

these diverse elements arranged in countless forms must have been proceeded

from a Reality that could in no wise be bereft of will or understanding. This is

clear and proven to the mind and no one can deny it. It is not meant, however,

that the Universal Reality or the attributes thereof have been comprehended.

Neither its Essence nor its true attributes hath any one comprehended. We

maintain, however, that these infinite beings, these necessary relations, this

perfect arrangement must of necessity have proceeded from a source that is not

bereft of will and understanding, and this infinite composition cast into infinite

forms must have been caused by an all-embracing Wisdom. This none can

dispute save he that is obstinate and stubborn, and denieth the clear and

unmistakable evidence, and becometh the object of the blessed Verse ‘They are

deaf, they are dumb, they are blind and shall return no more’.

31) Now regarding the question whether the faculties of the mind and the

human soul are one and the same. These faculties are but the inherent properties

of the soul, such as the power of imagination, of thought, of understanding;

powers that are the essential requisites of the reality of man, even as the solar

ray is the inherent property of the sun. The temple of man is like unto a mirror,

his soul is as the sun, and his mental faculties even as the rays that emanate

from that source of light. The ray may cease to fall upon the mirror, but it can in

no wise be dissociated from the sun.

32) In short, the point is this, that the world of man is supernatural in its relation

to the vegetable kingdom, though in reality it is not so. Relatively to the plant,

the reality of man, his power of hearing and sight, are all supernatural, and for

the plant to comprehend that reality and the nature of the powers of man’s mind

is impossible. In like manner for man to comprehend the Divine Essence,

however, are vouchsafed unto all beings and it is incumbent upon man to

ponder in his heart upon the effusions of the Divine Grace, the soul being

counted as one, rather than upon the Divine Essence itself. This is the utmost

limit for human understanding. As it hath previously been mentioned, these

attributes and perfections that we recount of the Divine Essence, these we have

derived from the existence and observation of beings, and it is not that we have

comprehended the essence and perfection of God. When we say that the Divine

Essence understandeth and is free, we do not mean that we have discovered the

Divine Will and Purpose, but rather than we have acquired knowledge of them

through the Divine Grace revealed and manifested in the realities of things.

33) Now concerning our social principles, namely the teachings of His Holiness

Bahá’u’lláh spread far and wide fifty years ago, they verily comprehended all

other teachings. It is clear and evident that without these teachings progress and

advancement for mankind are in no wise possible. Every community in the

world findeth in these Divine Teachings the realization of its highest

aspirations. These teachings are even as the tree that beareth the best fruits of all

trees. Philosophers, for instance, find in these heavenly teachings the most

perfect solution of their social problems, and similarly a true and noble

exposition of matters that pertain to philosophical questions. In like manner

`Abdu’l-Bahá’s Tablet to August Forel Page 11 K. Sedig

men of faith behold the reality of religion manifestly revealed in these heavenly

teachings, and clearly and conclusively prove them to be the real and true

remedy for the ills and infirmities of all mankind. Should these sublime

teachings be diffused, mankind shall be freed from all perils, from all chronic

ills and sicknesses. In like manner are the Bahá’í economic principles the

embodiment of the highest aspirations of all wage-earning classes and of

economists of various schools.

34) In short, all sections and parties have their aspirations realized in the

teachings of Bahá’u’lláh. As these teachings are declared in churches, in

mosques and in other places of worship, whether those of the followers of

Buddha or of Confucius, in political circles or amongst materialists, all shall

bear witness that these teachings bestow a fresh life upon mankind and

constitute the immediate remedy for all the ills of social life. None can find

fault with any of these teachings, nay rather, once declared they will all be

acclaimed, and all will confess their vital necessity, exclaiming, ‘Verily this is

the truth and naught is there beside the truth but manifest error.’

35) In conclusion, these few words are written, and unto everyone they will be a

clear and conclusive evidence of the truth. Ponder them in thine heart. 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.

The Glory of Glories rest upon thee.

SAMPLE EXERCISES

Learn the meaning of all the words in the Tablet.

Prepare a one-sentence summary for each of the paragraphs of the Tablet.

Make a bullet-form conceptual outline of the Tablet.

SAMPLE QUESTIONS

1. What does “the Deity” mean?

2. What does “deistic philosopher” mean? List the names of those mentioned

by `Abdu’l-Bahá.

3. What analogy does `Abdu’l-Bahá use to describe the soul?

4. Having a sound mind is dependent upon having

________________________.

5. It is by the aid of such senses as those of ___________, ____________,

__________, ____________ and ____________, that the mind

comprehends, whereas the soul is ____________________________.

6. What is the relationship between the mind and the soul?

7. List some of the differences between the soul and the mind.

`Abdu’l-Bahá’s Tablet to August Forel Page 12 K. Sedig

8. Is the soul subject to physical limitations? Why?

9. True or False: All kingdoms of existence are endowed with a spirit.

10. True or False: The soul can be understood through the outer senses. Why?

11. What is the power manifested by the spirit of the mineral world?

12. What is the power manifested by the spirit of the vegetable world?

13. What is the sign of the spirit of the animal world?

14. What power is unique to man?

15. Can the lower worlds understand the nature or perfections of the worlds

above them?

16. Briefly describe the “discovering power” in man and its relation to the

world of nature.

17. List some of those things that man has accomplished that defy the laws of

nature.

18. Is man completely captive of nature? Explain why.

19. True or False: The part is independent of the whole. Why?

20. Can the part possess perfections which the whole does not have? Justify

your answer by providing 2 examples.

21. By nature is meant

_____________________________________________________.

22. The realities of things, though in the utmost _______________, are yet

intimately _______________ one with the other.

23. What kind of “agency” is needed to link the diverse realities of things one

to the other?

24. What agency connects all parts of the body of man together and causes

them to function in harmony?

25. True or False: The human body is conscious of the soul. Why?

26. True or False: Man is not aware of the life after death.

27. True or False: Life after death cannot exist because it is incomprehensible

to man.

28. The ignorance of a thing is _______ proof of its non-existence.

29. Whatever is conceived by man has ________________; it is

_____________, not all-embracing.

30. True or False: The Divine Essence can be seen.

31. True or False: The Divine Essence can be sensed. Why?

32. True or False: The Divine Essence can be comprehended. Why?

33. Name 4 powers that enable man to believe in God and discover the bounties

of His Grace.

34. What is the meaning of “contingent”?

35. What is the meaning of “absolute”?

36. In which direction do comprehension and awareness flow between the

different kingdoms or “stages” of existence? Give an example.

37. Though the nature of thought is unknown, how do we know that it exists?

38. How are we assured of the existence of God?

39. The existence of beings is conditioned upon the __________________ of

various elements and their non-existence upon the ___________________

of their constituent elements.

40. What is the argument `Abdu’l-Bahá uses to demonstrate that God is an

infinite Being?

41. Formation is of _______ kinds.

42. List and explain all kinds of formation. Are there more? If so, explain.

43. For every effect there must be a ________________.

`Abdu’l-Bahá’s Tablet to August Forel Page 13 K. Sedig

44. True or False: The inherent property of a thing cannot be dissociated from

it. Why?

45. Give 2 inherent properties of each of the following substances: fire, water,

diamond, gold, honey.

46. The attributes and perfections we recount for that Universal Reality are only

in order to _________________ ______________, rather than to

________________ the _________________ that the human mind can

conceive. (Give examples).

47. True or False: Motion without a force is impossible. Why?

48. Every being has come to exist under numerous _______________ and

continually undergoes _______________.

49. Give an example of a chain of causality or influences.

50. Does the process of causation of existence go on indefinitely? Explain.

51. Name the inner faculties of man.

52. Why are these inner faculties evident even though they cannot be detected

with our 5 senses?

53. Limitation itself proves the existence of _____________________.

54. Weakness proves the existence of _______________________.

55. ___________________ proves the existence of knowledge.

56. Poverty proves the existence of ___________________. Why?

57. ______________________ is a proof of the existence of light.

58. Nature is the essential ___________________ and the necessary

____________________ inherent in the ____________________ of things.

59. Every reality is an _____________________

__________________________ of other realities.

60. What is needed to connect and harmonize the diverse and infinite realities

in the world of creation?

61. The infinite beings in the universe will discharge their functions properly

only when ______________________________.

62. All interactions and co-operation between beings, whether large or small,

are connected with that _____________ ______________ which is their

_________________, their ___________________, their

___________________ and their _________________ power.

63. Give 3 examples of a central power/agency that makes interaction among

components and parts of a system possible.

64. What analogy does `Abdu’l-Bahá use to describe the relationship between

the temple of man, his soul and his mental faculties? Can you think of any

other analogies?

65. True or False: Just as it is impossible for the vegetable kingdom to

comprehend the reality and nature of the powers of man’s mind, it is also

impossible for man to comprehend the Divine Essence and the nature of the

Hereafter.

66. It is incumbent upon man to ponder in his heart upon the

________________ of the Divine Grace, the ______________ being

counted as one, rather than upon the _______________

___________________ _______________. This is the utmost

_________________ for human understanding.

67. True or False: Man recognizes the perfections of God by comprehending

the essence and perfections of God.

68. True or False: Man recognizes the perfections of God from the existence

and observation of beings.

`Abdu’l-Bahá’s Tablet to August Forel Page 14 K. Sedig

69. True or False: Man acquires knowledge of the Divine Will and Purpose

through the Divine Grace revealed and manifested in the realities of things.

70. Is there a relationship between nature, love, and religion?

71. What are some of the attributes of the Essence of God? Explain your

answer.