Reality, Soul and
the Worlds of God
IV. The Workshop of Interacting Souls
[Compiler: “The Workshop of Interacting Souls” is a continuation of the “Life Path of the Soul
” in Section III. E., but emphasizing the macrocosmic repercussions and macrocosmic environment of souls’ lives interacting with each other.]
B. “Worlds, Holy and Spiritually Glorious”, Traversed Progressively
4. The Kingdom Revealed: Reality Seen, and God’s Purpose Fulfilled
[from the Writings of Bahá’u’lláh:]
….a realm … lieth hidden in the innermost reality of this world.
(Bahá’u’lláh: Tablets of Bahá’u’lláh, “Súriy-i-Vafá” or “Tablet to Vafá”, p. 188)
[from the talks of ‘Abdu’l-Bahá:]
The outer expression used for the Kingdom is heaven; but this is a comparison and similitude, not a reality or fact, for the Kingdom is not a material place; it is sanctified from time and place. It is a spiritual world, a divine world, and the center of the Sovereignty of God; it is freed from body and that which is corporeal, and it is purified and sanctified from the imaginations of the human world.
(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: “Eternal Life and Entrance into the Kingdom of God”, p. 241)
The mind which is in man, the existence of which is recognized—where is it in him? If you examine the body with the eye, the ear or the other senses, you will not find it; nevertheless, it exists. Therefore, the mind has no place, but it is connected with the brain. The Kingdom is also like this. In the same way love has no place, but it is connected with the heart; so the Kingdom has no place, but is connected with man.
(‘Abdu’l-Bahá: Some Answered Questions, Chapter 67: “Eternal Life and Entrance into the Kingdom of God”, p. 242)
[from the talks of ‘Abdu’l-Bahá (no authority):]
In the world of spirit there is no retrogression. The world of mortality is a world of contradictions, of opposites; motion being compulsory everything must either go forward or retreat. In the realm of spirit there is no retreat possible, all movement is bound to be towards a perfect state. “Progress” is the expression of spirit in the world of matter. The intelligence of man, his reasoning powers, his knowledge, his scientific achievements, all these being manifestations of the spirit, partake of the inevitable law of spiritual progress and are, therefore, of necessity, immortal.
(‘Abdu’l-Bahá: Paris Talks, “The Evolution of the Spirit, 15 Rue Greuze, Paris, November 10th”, p. 90)
The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals. The purpose of man’s creation is, therefore, unity and harmony, not discord and separateness. If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible….
It is so, likewise, in the spiritual world. That world is the Kingdom of complete attraction and affinity. It is the Kingdom of the One Divine Spirit, the Kingdom of God. Therefore, the affinity and love manifest in this meeting, the divine susceptibilities witnessed here are not of this world but of the world of the Kingdom. When the souls become separated and selfish, the divine bounties do not descend, and the lights of the Supreme Concourse are no longer reflected even though the bodies meet together. A mirror with its back turned to the sun has no power to reflect the sun’s effulgence.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “12 April 1912, Talk at Home of Mr. and Mrs. Howard MacNutt, 935 Eastern Parkway, Brooklyn, New York, Notes by Howard MacNutt”, p. 4)
The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. Whatever objects appear in this world of existence are the outer pictures of the world of heaven.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “13 April 1912, Talk at Home of Mr. and Mrs. Alexander Morten, 141 East Twenty-first Street, New York, Notes by Esther Foster”, p. 10)
In the spiritual world the divine bestowals are infinite, for in that realm there is neither separation nor disintegration, which characterize the world of material existence. Spiritual existence is absolute immortality, completeness and unchangeable being.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss”, p. 90)
Spiritual blessings are likewise endless—spirit, consciousness, thought, memory, perception, ideation and other endowments. By these He has guided us, and we enter His Kingdom. He has opened the doors of all good before our faces. He has vouchsafed eternal glory. He has summoned us to the Kingdom of heaven. He has enriched us by the bestowals of God.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “15 July 1912, Talk at Home of Dr. and Mrs. Florian Krug, 830 Park Avenue, New York, Notes by Howard MacNutt”, p. 237)
Real love is the love which exists between God and His servants, the love which binds together holy souls. This is the love of the spiritual world, not the love of physical bodies and organisms.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “16 August 1912, Talk at Green Acre, Eliot, Maine, Notes by Edna McKinney”, p. 256)
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…. Forms must be set aside and renounced; reality must be sought. We must discover for ourselves where and what reality is.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell”, pp. 326-327)