Chain and Cross X: Life and Soul

St. Paul tells us about our spiritual form thus; "Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

"But some man will say, 'How are the dead raised up? and with what body do they come? ' Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body.

"All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

"There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

"So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." (St. Paul, I Corinthians 15:34-44)

This distinctive passage is from a chapter that addresses the resurrection of Jesus Christ. he clearly, however, is characterizing the general phenomenon of the resurrection of the dead, including that of Jesus. This insight into the spiritual reality addresses two interesting passages elsewhere in the Gospel.

One is in the instance of Jesus' appearance to the disciples in a closed room. "And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you." ( John 20:26) This is from the episode of the doubt of Thomas in which Jesus invited Thomas to touch His wounds. The miracle is Jesus appearing in a room, "...the doors being shut...".

Another is in the appearance of the saints upon Jesus' yielding up His spirit on the cross. "Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many." ( Matthew 27:50-53)

Jesus spoke to Nicodemus, as recounted by St. John, "'That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.'

"Nicodemus answered and said unto him, 'How can these things be?' Jesus answered and said unto him, 'Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.'" (John 3:6-13)

This challenge, from Jesus, directs us to view resurrection in a spiritual light. Here, the words of 'Abdu'l-Baha have an important bearing. "Christ said, 'They shall see the Son of Man coming in the clouds of Heaven'. (Matthew 24:30) Bahá'u'lláh said, 'When Christ came for the first time He came upon the clouds'. (John 3:13) Christ said that He had come from the sky, from Heaven -- that He came forth from God -- while He was born of Mary, His Mother. But when He declared that He had come from Heaven, it is clear that He did not mean the blue firmament but that He spoke of the Heaven of the Kingdom of God, and that from this Heaven He descended upon the clouds. As clouds are obstacles to the shining of the sun, so the clouds of the world of humanity hid from the eyes of men the radiance of the Divinity of Christ.

"Men said, 'He is of Nazareth, born of Mary, we know Him and we know his brethren. What can He mean? What is He saying? That He came forth from God?'

"The Body of Christ was born of Mary of Nazareth, but the Spirit was of God. The capacities of His human body were limited but the strength of His spirit was vast, infinite, immeasurable.

"Men asked, 'Why does He say He is of God?' If they had understood the reality of Christ, they would have known that the body of His humanity was a cloud that hid His Divinity. The world only saw His human form, and therefore wondered how He could have 'come down from Heaven'.

"I hope that you will turn with unclouded eyes towards the Sun of Truth, beholding not the things of earth, lest your hearts be attracted to the worthless and passing pleasures of the world; let that Sun give you of His strength, then will not the clouds of prejudice veil His illumination from your eyes! Then will the Sun be without clouds for you." (Abdu'l-Baha, Paris Talks, pp. 43-45)

Elsewhere, in a letter to a believer, 'Abdu'l-Baha says "As to the light thou dost witness: It is not an earthly light (phenomenal); nay, rather, it is a heavenly light. It cannot be seen by the sight; nay, rather, it is perceived by the insight.

"As to the resurrection of the body of Christ three days subsequent to His departure: This signifies the divine teachings and spiritual religion of His Holiness Christ, which constitute His spiritual body, which is living and perpetual forevermore.

"By the 'three days' of His death is meant that after the great martyrdom, the penetration of the divine teachings and the spread of the spiritual law became relaxed on account of the crucifixion of Christ. For the disciples were somewhat troubled by the violence of divine tests. But when they became firm, that divine spirit resurrected and that body -- which signifies the divine word -- arose.

"Likewise the address of the angels to the people of Galilee, 'That this Christ will return in the same way and that He will descend from heaven,' is a spiritual address. For when Christ appeared, He came from heaven, although He was outwardly born from the womb of Mary. For He said: 'No man hath ascended up to heaven, but he that came down from heaven.'

"He said: 'I came down from heaven and likewise will go to heaven.' By 'heaven' is not meant this infinite phenomenal space, but 'heaven' signifies the word of the divine kingdom which is the supreme station and seat of the Sun of Truth." (Abdu'l-Baha, Tablets of Abdu'l-Baha v1, p. 191)

St. Paul said, "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." (I Corinthians 15:42-44)

In the story of creation we are told, " So God created man in his own image, in the image of God created he him; male and female created he them." (Genesis 1:27) The image of man, therefore, is a profound reality in itself, for St. John tells us, "God is a Spirit: and they that worship him must worship him in spirit and in truth." (John 4:24)

Baha'u'llah tells us more; "To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. 'No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving.'" (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 46-47)

The following tells us much about the human soul. We should take special note in the quotes above and below about the matter of egress and regress. Not only is this suggestive of the image of God in the human soul, but also of an alternative to the commonly held idea of the soul being in the body.

Then, Baha'u'llah tells us of the soul; "In several of Our Tablets We have referred to this theme, and have set forth the various stages in the development of the soul. Verily I say, the human soul is exalted above all egress and regress. It is still, and yet it soareth; it moveth, and yet it is still. It is, in itself, a testimony that beareth witness to the existence of a world that is contingent, as well as to the reality of a world that hath neither beginning nor end" (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 161-62) He says further, "Thou hast asked Me concerning the nature of the soul. Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 158-59)

Each part of creation reflects some attribute or name of God. We will often extol the majesty and strength of a lion, the endurance of an oak, the grace of a swan, the hope in a seed. A star will offer guidance as to the navigator, a river provides sustaining waters, a stone will exemplify permanence, and an atom will reveal unexpected power. A serious meditation will offer up a divine characteristic in any element of nature and the variety and extent of such names and attributes are endless.

Man, however, being made in the image of God, shows all the attributes of God. Baha'u'llah says, "Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him -- a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.... Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 64)

"Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that Most Great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him. Even as He hath said: 'Man is My mystery, and I am his mystery.' Manifold are the verses that have been repeatedly revealed in all the Heavenly Books and the Holy Scriptures, expressive of this most subtle and lofty theme. Even as He hath revealed: 'We will surely show them Our signs in the world and within themselves.' Again He saith: 'And also in your own selves: will ye not, then, behold the signs of God?' And yet again He revealeth: 'And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves.' In this connection, He Who is the eternal King -- may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him -- hath spoken: 'He hath known God who hath known himself.'" (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 177-78)

"Know also that the soul is endowed with two wings: should it soar in the atmosphere of love and contentment, then it will be related to the All-Merciful. And should it fly in the atmosphere of self and desire, then it will pertain to the Evil One; may God shield and protect us and protect you therefrom, O ye who perceive! Should the soul become ignited with the fire of the love of God, it is called benevolent and pleasing unto God, but should it be consumed with the fire of passion, it is known as the concupiscent soul. Thus have We expounded this subject for thee that thou mayest obtain a clear understanding.

Possibly this following statement from Baha'u'llah may be the most captivating on this subject. Perhaps we are used to a kind of idea by which we imagine the body to be like a container in which the spirit and soul are held. This quote offers, alternatively, the idea of the body coalesced around the form of the spirit.

"O Pen of the Most High! Recount unto him who hath turned unto Thy Lord, the All-Glorious, that which shall enable him to dispense with the sayings of men. Say: Spirit, mind, soul, and the powers of sight and hearing are but one single reality which hath manifold expressions owing to the diversity of its instruments. As thou dost observe, man's power to comprehend, move, speak, hear, and see all derive from this sign of his Lord within him. It is single in its essence, yet manifold through the diversity of its instruments. This, verily, is a certain truth. For example, if it directeth its attention to the means of hearing, then hearing and its attributes become manifest. Likewise, if it directeth itself to the means of vision, a different effect and attribute appear. Reflect upon this subject that thou mayest comprehend the true meaning of what hath been intended, find thyself independent of the sayings of the people, and be of them that are well assured. In like manner, when this sign of God turneth towards the brain, the head, and such means, the powers of the mind and the soul are manifested. Thy Lord, verily, is potent to do whatsoever He pleaseth." (Baha'u'llah, The Summons of the Lord of Hosts, pp. 154-55)

Immortality is not only an assured thing, but it is life with a purpose. "The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying Their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah pp. 156-57)

Our thoughts from time to time turn to our predecessors in life, those we have seen depart this mortal life but remember for their spiritual effects in our own lives and others. Even more, when we may think of especially noble souls and saints whom we may feel touch our lives even now. These affirming words speak to that as well as to their stations and the worlds of their existence ; "All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being. The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation. Such an existence is a contingent and not an absolute existence, inasmuch as the former is preceded by a cause, whilst the latter is independent thereof. Absolute existence is strictly confined to God, exalted be His glory. Well is it with them that apprehend this truth." (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 156-57)

Furthermore, we may often ponder what evidence we have that these things are true then find this strong point made by Baha'u'llah; "Wert thou to ponder in thine heart the behavior of the Prophets of God thou wouldst assuredly and readily testify that there must needs be other worlds besides this world. 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. Consider, therefore, how the generality of mankind, whatever their beliefs or theories, have recognized the excellence, and admitted the superiority, of these Prophets of God. These Gems of Detachment are acclaimed by some as the embodiments of wisdom, while others believe them to be the mouthpiece of God Himself. How could such Souls have consented to surrender themselves unto their enemies if they believed all the worlds of God to have been reduced to this earthly life? Would they have willingly suffered such afflictions and torments as no man hath ever experienced or witnessed? (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, pp. 157-58)

We are guided in so many places by wise and spiritual people about our spiritual health. Prayer, meditation, service to others and a fulfilling vocation are all part of this. 'Abdu'l-Baha gives us much to think about in an all encompassing perspective on ourselves. He says, "In this world we are influenced by two sentiments, Joy and Pain.

"Joy gives us wings! In times of joy our strength is more vital, our intellect keener, and our understanding less clouded. We seem better able to cope with the world and to find our sphere of usefulness. But when sadness visits us we become weak, our strength leaves us, our comprehension is dim and our intelligence veiled. The actualities of life seem to elude our grasp, the eyes of our spirits fail to discover the sacred mysteries, and we become even as dead beings.

"There is no human being untouched by these two influences; but all the sorrow and the grief that exist come from the world of matter -- the spiritual world bestows only the joy!

"If we suffer it is the outcome of material things, and all the trials and troubles come from this world of illusion.

"For instance, a merchant may lose his trade and depression ensues. A workman is dismissed and starvation stares him in the face. A farmer has a bad harvest, anxiety fills his mind. A man builds a house which is burnt to the ground and he is straightway homeless, ruined, and in despair.

"All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

"Today, humanity is bowed down with trouble, sorrow and grief, no one escapes; the world is wet with tears; but, thank God, the remedy is at our doors. Let us turn our hearts away from the world of matter and live in the spiritual world! It alone can give us freedom! If we are hemmed in by difficulties we have only to call upon God, and by His great Mercy we shall be helped.

"If sorrow and adversity visit us, let us turn our faces to the Kingdom and heavenly consolation will be outpoured.

"If we are sick and in distress let us implore God's healing, and He will answer our prayer.

"When our thoughts are filled with the bitterness of this world, let us turn our eyes to the sweetness of God's compassion and He will send us heavenly calm! If we are imprisoned in the material world, our spirit can soar into the Heavens and we shall be free indeed!

"When our days are drawing to a close let us think of the eternal worlds, and we shall be full of joy!

"You see all round you proofs of the inadequacy of material things -- how joy, comfort, peace and consolation are not to be found in the transitory things of the world. Is it not then foolishness to refuse to seek these treasures where they may be found? The doors of the spiritual Kingdom are open to all, and without is absolute darkness.

"Thank God that you in this assembly have this knowledge, for in all the sorrows of life you can obtain supreme consolation. If your days on earth are numbered, you know that everlasting life awaits you. If material anxiety envelops you in a dark cloud, spiritual radiance lightens your path. Verily, those whose minds are illumined by the Spirit of the Most High have supreme consolation." (Abdu'l-Baha, Paris Talks, pp. 109-11)

'Abdu'l-Baha helps us to know ourselves, our real selves of which our bodies are only a material and passing thing: "You are of the Spirit! To you who seek the truth, the Revelation of Bahá'u'lláh will come as a great joy! This teaching is of the Spirit, in it is no precept which is not of the Divine Spirit.

"Spirit cannot be perceived by the material senses of the physical body, excepting as it is expressed in outward signs and works. The human body is visible, the soul is invisible. It is the soul nevertheless that directs a man's faculties, that governs his humanity.

"The soul has two main faculties. (a) As outer circumstances are communicated to the soul by the eyes, ears, and brain of a man, so does the soul communicate its desires and purposes through the brain to the hands and tongue of the physical body, thereby expressing itself. The spirit in the soul is the very essence of life. (b) The second faculty of the soul expresses itself in the world of vision, where the soul inhabited by the spirit has its being, and functions without the help of the material bodily senses. There, in the realm of vision, the soul sees without the help of the physical eye, hears without the aid of the physical ear, and travels without dependence upon physical motion. It is, therefore, clear that the spirit in the soul of man can function through the physical body by using the organs of the ordinary senses, and that it is able also to live and act without their aid in the world of vision. This proves without a doubt the superiority of the soul of man over his body, the superiority of spirit over matter.

"For example, look at this lamp: is not the light within it superior to the lamp which holds it? However beautiful the form of the lamp may be, if the light is not there its purpose is unfulfilled, it is without life -- a dead thing. The lamp needs the light, but the light does not need the lamp.

"The spirit does not need a body, but the body needs spirit, or it cannot live. The soul can live without a body, but the body without a soul dies.

"If a man lose his sight, his hearing, his hand or his foot, should his soul still inhabit the body he lives, and is able to manifest divine virtues. On the other hand, without the spirit it would be impossible for a perfect body to exist.

"The greatest power of the Holy Spirit exists in the Divine Manifestations of the Truth. Through the power of the Spirit the Heavenly Teaching has been brought into the World of Humanity. Through the power of the Spirit life everlasting has come to the children of men. Through the power of the Spirit the Divine Glory has shone from East to West, and through the power of the same Spirit will the divine virtues of humanity become manifest.

"Our greatest efforts must be directed towards detachment from the things of the world; we must strive to become more spiritual, more luminous, to follow the counsel of the Divine Teaching, to serve the cause of unity and true equality, to be merciful, to reflect the love of the Highest on all men, so that the light of the Spirit shall be apparent in all our deeds, to the end that all humanity shall be united, the stormy sea thereof calmed, and all rough waves disappear from off the surface of life's ocean henceforth unruffled and peaceful. Then will the New Jerusalem be seen by mankind, who will enter through its gates and receive the Divine Bounty." (Abdu'l-Baha, Paris Talks, pp. 85-87)