Nature
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Bahá'u'lláh, Nature, bahai-library.com.
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Nature

Bahá'u'lláh

Abdu'l-Bahá

Universal House of Justice, Research Department

, compiler

1988

Selections from the Writings of Bahá'u'lláh

Say: Nature in its essence is the embodiment of My Name, the Maker, the
Creator. Its manifestations are diversified by varying causes, and in this
diversity there are signs for men of discernment. Nature is God's Will and
is its expression in and through the contingent world. It is a
dispensation of Providence ordained by the Ordainer, the All-Wise. Were
anyone to affirm that it is the Will of God as manifested in the world of
being, no one should question this assertion. It is endowed with a power
whose reality men of learning fail to grasp. Indeed a man of insight can
perceive naught therein save the effulgent splendour of Our Name, the
Creator. Say: This is an existence which knoweth no decay, and Nature
itself is lost in bewilderment before its revelations, its compelling
evidences and its effulgent glory which have encompassed the universe.

("Tablets of Bahá'u'lláh Revealed after the Kitab-i-Aqdas"
(Wilmette: Bahá'í Publishing Trust, 1988), p.
142
.)

[l]

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....

...From that which hath been said it becometh evident that all things, in
their inmost reality, testify to the revelation of the names and
attributes of God within them. Each according to its capacity, indicateth,
and is expressive of, the knowledge of God. So potent and universal is
this revelation, that it hath encompassed all things visible and
invisible....
("Gleanings from the Writings of Bahá'u'lláh"
(Wilmette: Bahá'í Publishing Trust, 1983), pp.
177
-
178
.)

[2]

Extracts from the Writings of 'Abdu'l-Bahá

As preordained by the Fountain-head of Creation, the temple of the world
hath been fashioned after the image and likeness of the human body. In
fact each mirroreth forth the image of the other, wert thou but to observe
with discerning eyes. By this is meant that even as the human body in this
world, which is outwardly composed of different limbs and organs, is in
reality a closely integrated, coherent entity, similarly the structure of
the physical world is like unto a single being whose limbs and members are
inseparably linked together.

Were one to observe with an eye that discovereth the realities of all
things, it would become clear that the greatest relationship that bindeth
the world of being together lieth in the range of created things
themselves, and that co-operation, mutual aid and reciprocity are
essential characteristics in the unified body of the world of being,
inasmuch as all created things are closely related together and each is
influenced by the other or deriveth benefit therefrom, either directly or
indirectly.

Consider for instance how one group of created things constituteth the
vegetable kingdom, and another the animal kingdom. Each of these two
maketh use of certain elements in the air on which its own life dependeth,
while each increaseth the quantity of such elements as are essential for
the life of the other. In other words, the growth and development of the
vegetable world is impossible without the existence of the animal kingdom,
and the maintenance of animal life is inconceivable without the
co-operation of the vegetable kingdom. Of like kind are the relationships
that exist among all created things. Hence it was stated that co-operation
and reciprocity are essential properties which are inherent in the unified
system of the world of existence, and without which the entire creation
would be reduced to nothingness.
(From a Tablet recently
translated from Persian. Also published in "Huququ'llah" (Thornhill:
National Spiritual Assembly of Bahá'ís of Canada, 1986), p. 21 [Ed. - sel.
61
].)

[3]

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 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.

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 all-unifying 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.
(Tablet to Dr. Forel, printed in "The
Bahá'í World 1968-1973", vol. XV (Haifa: Bahá'í World Centre, 1976), pp.
41-42. [Ed. - online at pp.
20
-
21
]

[4]

It is obvious that all created things are connected one to another by a
linkage complete and perfect, even, for example, as are the members of the
human body. Note how all the members and component parts of the human body
are connected one to another. In the same way, all the members of this
endless universe are linked one to another. The foot and the step, for
example, are connected to the ear and the eye; the eye must look ahead
before the step is taken. The ear must hear before the eye will carefully
observe. And whatever member of the human body is deficient, produceth a
deficiency in the other members. The brain is connected with the heart and
stomach, the lungs are connected with all the members. So is it with the
other members of the body.

And each one of these members hath its own special function. The mind
force -- whether we call it pre-existent or contingent -- doth direct and
co-ordinate all the members of the human body, seeing to it that each part
or member duly performeth its own special function. If, however, there be
some interruption in the power of the mind, all the members will fail to
carry out their essential functions, deficiencies will appear in the body
and the functioning of its members, and the power will prove
ineffective.

Likewise, look into this endless universe: a universal power inevitably
existeth, which encompasseth all, directing and regulating all the parts
of this infinite creation; and were it not for this Director, the
Co-ordinator, the universe would be flawed and deficient. It would be even
as a madman; whereas ye can see that this endless creation carrieth out
its functions in perfect order, every separate part of it performing its
own task with complete reliability, nor is there any flaw to be found in
all its workings. Thus it is clear that a Universal Power existeth,
directing and regulating this infinite universe. Every rational mind can
grasp this fact.

Furthermore, although all created things grow and develop, yet are they
subjected to influences from without. For instance, the sun giveth heat,
the rain nourisheth, the wind bringeth life, so that man can develop and
grow. Thus it is clear that the human body is under influences from the
outside, and that without those influences man could not grow.  And
likewise, those outside influences are subjected to other influences in
their turn. For example, the growth and development of a human being is
dependent upon the existence of water, and water is dependent upon the
existence of rain, and rain is dependent upon the existence of clouds, and
clouds are dependent upon the existence of the sun, which causeth land and
sea to produce vapour, the condensation of vapour forming the clouds. Thus
each one of these entities exerteth its influence and is likewise influenced in its turn. Inescapably then, the
process leadeth to One Who influenceth all, and yet is influenced by none,
thus severing the chain. The inner reality of that Being, however, is not
known, although His effects are clear and evident.
("Selections from the Writings of 'Abdu'l-Bahá" (Haifa: Bahá'í
World Centre, 1982), pp.
48
-
49
.)

[5]

Reflect upon the inner realities of the universe, the secret wisdoms
involved, the enigmas, the inter-relationships, the rules that govern all.
For every part of the universe is connected with every other part by ties
that are very powerful and admit of no imbalance, nor any slackening
whatever. In the physical realm of creation, all things are eaters and
eaten: the plant drinketh in the mineral, the animal doth crop and swallow
down the plant, man doth feed upon the animal, and the mineral devoureth
the body of man. Physical bodies are transferred past one barrier after
another, from one life to another, and all things are subject to
transformation and change, save only the essence of existence itself --
since it is constant and immutable, and upon it is founded the life of
every species and kind, of every contingent reality throughout the whole
of creation.

Whensoever thou dost examine, through a microscope, the water man
drinketh, the air he doth breathe, thou wilt see that with every breath of
air, man taketh in an abundance of animal life, and with every draught of
water, he also swalloweth down a great variety of animals. How could it
ever be possible to put a stop to this process? For all creatures are
eaters and eaten, and the very fabric of life is reared upon this fact.
Where it not so, the ties that interlace all created things within the
universe would be unravelled.

And further, whensoever a thing is destroyed, and decayeth, and is cut off
from life, it is promoted into a world that is greater than the world it
knew before. It leaveth, for example, the life of the mineral and goeth
forward into the life of the plant; then it departeth out of the vegetable
life and ascendeth into that of the animal, following which it forsaketh
the life of the animal and riseth into the realm of human life, and this
is out of the grace of thy Lord, the Merciful, the Compassionate.
("Selections from the Writings of 'Abdu'l-Bahá", pp.

157
-
158
.)

[6]

...consider the phenomenon of composition and decomposition, of existence
and non-existence. Every created thing in the contingent world is made up
of many and varied atoms, and its existence is dependent on the
composition of these. In other words, through the divine creative power a
conjunction of simple elements taketh place so that from this composition
a distinct organism is produced. The existence of all things is based upon
this principle. But when the order is deranged, decomposition is produced
and disintegration setteth in, then that thing ceaseth to exist. That is,
the annihilation of all things is caused by decomposition and
disintegration. Therefore attraction and composition between the various
elements is the means of life, and discord, decomposition and division
produce death. Thus the cohesive and attractive forces in all things lead to the appearance of fruitful results and
effects, while estrangement and alienation of things lead to disturbance
and annihilation. Through affinity and attraction all living things like
plants, animals and men come into existence, while division and discord
bring about decomposition and destruction.
("Selections from
the Writings of 'Abdu'l-Bahá" pp.
289
-
290
.)

[7]

Extracts from the Utterances of 'Abdu'l-Bahá

When we ponder over the conditions of phenomena, we observe that all
phenomena are composed of single elements. This singular cell-element
travels and has its coursings through all the grades of existence. I wish
you to ponder carefully over this. This cellular element has at some time
been in the mineral kingdom. While staying in the mineral kingdom it has
had its coursings and transformations through myriads of images and forms.
Having perfected its journey in the mineral kingdom, it has ascended to
the vegetable kingdom; and in the vegetable kingdom it has again had
journeys and transformations through myriads of conditions. Having
accomplished its functions in the vegetable kingdom, the cellular element
ascends to the animal kingdom.

In the animal kingdom again it goes through the composition of myriads of
images, and then we have it in the human kingdom. In the human kingdom
likewise it has its transformations and coursings through multitudes of
forms. In short, this single primordial atom has had its great journeys
through every stage of life, and in every stage it was endowed with a
special and particular virtue or characteristic.

Consequently, the great divine philosophers have had the following
epigram: All things are involved in all things. For every single
phenomenon has enjoyed the postulates of God, and in every form of these
infinite electrons it has had its characteristics of perfection.

Thus this flower once upon a time was of the soil. The animal eats the
flower or its fruit, and it thereby ascends to the animal kingdom. Man
eats the meat of the animal, and there you have its ascent into the human
kingdom, because all phenomena are divided into that which eats and that
which is eaten. Therefore, every primordial atom of these atoms, singly
and indivisible, has had its coursings throughout all the sentient
creation, going constantly into the aggregation of the various elements.
Hence do you have the conservation of energy and the infinity of
phenomena, the indestructibility of phenomena, changeless and immutable,
because life cannot suffer annihilation but only change.
("Foundations of World Unity" (Wilmette: Bahá'í Publishing Trust,
1972), pp.
51
-
52
.)

[8]

This Nature is subjected to an absolute organization, to determined laws,
to a complete order and a finished design, from which it will never depart
- to such a degree, indeed, that if you look carefully and with keen sight,
from the smallest invisible atom up to such large bodies of the world of
existence as the globe of the sun or the other great stars and luminous
spheres, whether you regard their arrangement, their composition, their
form or their movement, you will find that all are in the highest degree
of organization and are under one law from which they will never
depart.

But when you look at Nature itself, you see that it has no intelligence,
no will. For instance, the nature of fire is to burn; it burns without
will or intelligence. The nature of water is fluidity; it flows without
will or intelligence. The nature of the sun is radiance; it shines without
will or intelligence. The nature of vapor is to ascend; it ascends without
will or intelligence. Thus it is clear that the natural movements of all
things are compelled;  there are no voluntary movements except those of
animals and, above all, those of man. Man is able to resist and to oppose
Nature because he discovers the constitution of things, and through this
he commands the forces of Nature; all the inventions he has made are due
to his discovery of the constitution of things. For example, he invented
the telegraph, which is the means of communication between the East and
the West. It is evident, then, that man rules over Nature.

Now, when you behold in existence such organizations, arrangement and
laws, can you say that all these are the effect of Nature, though Nature
has neither intelligence nor perception? If not, it becomes evident that
this Nature, which has neither perception nor intelligence, is in the
grasp of Almighty God, Who is the Ruler of the world of Nature; whatever
He wishes, He causes Nature to manifest.

It is said that Nature in its own essence is in the grasp of the power of
God, Who is the Eternal Almighty One: He holds Nature within accurate
regulations and laws, and rules over it.
("Some Answered
Questions" (Wilmette: Bahá'í Publishing Trust, 1984), pp.
3
-
4
.)

[9]

If we look with a perceiving eye upon the world of creation, we find that
all existing things may be classified as follows: first, mineral -- that
is to say, matter or substance appearing in various forms of composition;
second, vegetable -- possessing the virtues of the mineral plus the power
of augmentation or growth, indicating a degree higher and more specialized
than the mineral; third, animal -- possessing the attributes of the
mineral and vegetable plus the power of sense perception; fourth, human --
the highest specialized organism of visible creation, embodying the
qualities of the mineral, vegetable and animal plus an ideal endowment
absolutely absent in the lower kingdoms -- the power of intellectual
investigation into the mysteries of outer phenomena. The outcome of this
intellectual endowment is science, which is especially characteristic of
man. This scientific power investigates and apprehends created objects and
the laws surrounding them. It is the discoverer of the hidden and
mysterious secrets of the material universe and is peculiar to man alone.
The most noble and praiseworthy accomplishment of man, therefore, is
scientific knowledge and attainment.

Science may be likened to a mirror wherein the images of the mysteries of
outer phenomena are reflected. It brings forth and exhibits to us in the
arena of knowledge all the product of the past. It links together past and
present. The philosophical conclusions of bygone centuries, the teachings
of the Prophets and wisdom of former sages are crystallized and reproduced
in the scientific advancement of today. Science is the discoverer of the
past. From its premises of past and present we deduce conclusions as to
the future. Science is the governor of nature and its mysteries, the one
agency by which man explores the institutions of material creation. All
created things are captive of nature and subject to its laws. They cannot
transgress the control of these laws in one detail or particular. The
infinite starry worlds and heavenly bodies are nature's obedient subjects.
The earth and its myriad organisms, all minerals, plants and animals are
thralls of its dominion. But man through the exercise of his scientific,
intellectual power can rise out of this condition, can modify, change and
control nature according to his own wishes and uses. Science, so to speak,
is the breaker of the laws of nature.

Consider, for example, that man according to natural law should dwell upon
the surface of the earth. By overcoming this law and restriction, however,
he sails in ships over the ocean, mounts to the zenith in airplanes and
sinks to the depths of the sea in submarines. This is against the fiat of
nature and a violation of her sovereignty and dominion. Nature's laws and
methods, the hidden secrets and mysteries of the universe, human
inventions and discoveries, all our scientific acquisitions should
naturally remain concealed and unknown, but man through his intellectual
acumen searches them out of the plane of the invisible, draws them into
the plane of the visible, exposes and explains them. For instance, one of
the mysteries of nature is electricity. According to nature this force,
this energy, should remain latent and hidden, but man scientifically
breaks through the very laws of nature, arrests it and even imprisons it
for his use.

In brief, man through the possession of this ideal endowment of scientific
investigation is the most noble product of creation, the governor of
nature. He takes the sword from nature's hand and uses it upon nature's
head. According to natural law night is a period of darkness and
obscurity, but man by utilizing the power of electricity, by wielding this
electric sword overcomes the darkness and dispels the gloom. Man is
superior to nature and makes nature do his bidding. Man is a sensitive
being; nature is without sensation.  Man has memory and reason; nature
lacks them. Man is nobler than nature. There are powers within him of
which nature is devoid. It may be claimed that these powers are from
nature itself and that man is a part of nature. In answer to this
statement we will say that if nature is the whole and man is a part of
that whole, how could it be possible for a part to possess qualities and
virtues which are absent in the whole? Undoubtedly the part must be
endowed with the same qualities and properties as the whole. For example,
the hair is a part of the human anatomy. It cannot contain elements which
are not found in other parts of the body, for in all cases the component
elements of the body are the same. Therefore, it is manifest and evident
that man, although in body a part of nature, nevertheless in spirit
possesses a power transcending nature; for if he were simply a part of
nature and limited to material laws, he could possess only the things
which nature embodies. God has conferred upon and added to man a
distinctive power -- the faculty of intellectual investigation into the secrets of creation, the acquisition
of higher knowledge -- the greatest virtue of which is scientific
enlightenment.

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....
("The Promulgation of
Universal Peace: Talks Delivered by 'Abdu'l Baha during His Visit to the
United States and Canada in 1912" (Wilmette: Bahá'í Publishing Trust,
1982), pp.
29
-
31
.)

[10]

Consider how all other phenomenal existence and beings are captives of
nature. The sun, that colossal center of our solar system, the giant stars
and planets, the towering mountains, the earth itself and its kingdoms of
life lower than the human -- all are captives of nature except man. No
other created thing can deviate in the slightest degree from obedience to
natural law. The sun in its glory and greatness millions of miles away is
held prisoner in its orbit of universal revolution, captive of universal
natural control. Man is the ruler of nature. According to natural law and
limitation he should remain upon the earth, but behold how he violates
this command and soars above the mountains in airplanes. He sails in ships
upon the surface of the ocean and dives into its depths in submarines. Man
makes nature his servant; he harnesses the mighty energy of electricity,
for instance, and imprisons it in a small lamp for his uses and
convenience. He speaks from the East to the West through a wire. He is
able to store and preserve his voice in a phonograph. Though he is a
dweller upon earth, he penetrates the mysteries of starry worlds
inconceivably distant. He discovers latent realities within the bosom of
the earth, uncovers treasures, penetrates secrets and mysteries of the
phenomenal world and brings to light that which according to nature's
jealous laws should remain hidden, unknown and unfathomable.  Through an
ideal inner power man brings these realities forth from the invisible
plane to the visible. This is contrary to nature's law.

It is evident, therefore, that man is ruler over nature's sphere and
province. Nature is inert; man is progressive. Nature has no
consciousness; man is endowed with it. Nature is without volition and acts
perforce, whereas man possesses a mighty will. Nature is incapable of
discovering mysteries or realities, whereas man is especially fitted to do
so. Nature is not in touch with the realm of God; man is attuned to its
evidences. Nature is uninformed of God; man is conscious of Him. Man
acquires divine virtues; nature is denied them. Man can voluntarily
discontinue vices; nature has no power to modify the influence of its
instincts. Altogether it is evident that man is more noble and superior,
that in him there is an ideal power surpassing nature. He has
consciousness, volition, memory, intelligent power, divine attributes and
virtues of which nature is completely deprived and bereft; therefore, man
is higher and nobler by reason of the ideal and heavenly force latent and
manifest in him.
("The Promulgation of Universal Peace: Talks
Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada
in 1912" pp.
177
-
178
.)

[11]

The elemental atoms which constitute all phenomenal existence and being in
this illimitable universe are in perpetual motion, undergoing continuous
degrees of progression. For instance, let us conceive of an atom in the
mineral kingdom progressing upward to the kingdom of the vegetable by
entering into the composition and fibre of a tree or plant. From thence it
is assimilated and transferred into the kingdom of the animal and finally,
by the law and process of composition, becomes a part of the body of man.
That is to say, it has traversed the intermediate degrees and stations of
phenomenal existence, entering into the composition of various organisms
in its journey. This motion or transference is progressive and perpetual,
for after disintegration of the human body into which it has entered, it
returns to the mineral kingdom whence it came and will continue to
traverse the kingdoms of phenomena as before. This is an illustration
designed to show that the constituent elemental atoms of phenomena undergo
progressive transference and motion throughout the material kingdoms.

In its ceaseless progression and journeyings the atom becomes imbued with
the virtues and powers of each degree or kingdom it traverses. In the
degree of the mineral it possessed mineral affinities; in the kingdom of
the vegetable it manifested the augmentative virtue or power of growth; in
the animal organism it reflected the intelligence of that degree; and in
the kingdom of man it was qualified with human attributes or virtues.

Furthermore, the forms and organisms of phenomenal being and existence in
each of the kingdoms of the universe are myriad and numberless. The
vegetable plane or kingdom, for instance, has its infinite variety of
types and material structures of plant life -- each distinct and different
within itself, no two exactly alike in composition and detail -- for there
are no repetitions in nature, and the augmentative virtue cannot be
confined to any given image or shape. Each leaf has its own particular
identity -- so to speak, its own individuality as a leaf. Therefore, each
atom of the innumerable elemental atoms, during its ceaseless motion
through the kingdoms of existence as a constituent of organic composition,
not only becomes imbued with the powers and virtues of the kingdoms it
traverses but also reflects the attributes and qualities of the forms and
organisms of those kingdoms. As each of these forms has its individual and
particular virtue, therefore, each elemental atom of the universe has the
opportunity of expressing an infinite variety of those individual virtues.
No atom is bereft or deprived of this opportunity or right of expression.
Nor can it be said of any given atom that it is denied equal opportunities
with other atoms; nay, all are privileged to possess the virtues existent
in these kingdoms and to reflect the attributes of their organisms. In the
various transformations or passages from kingdom to kingdom the virtues
expressed by the atoms in each degree are peculiar to that degree. For
example, in the world of the mineral the atom does not express the
vegetable form and organism, and when through the process of transmutation
it assumes the virtues of the vegetable degree, it does not reflect the
attributes of animal organisms, and so on.

It is evident, then, that each elemental atom of the universe is possessed
of a capacity to express all the virtues of the universe. This is a subtle
and abstract realization. Meditate upon it, for within it lies the true
explanation of pantheism. From this point of view and perception pantheism
is a truth, for every atom in the universe possesses or reflects all the
virtues of life, the manifestation of which is effected through change and
transformation. Therefore, the origin and outcome of phenomena is, verily,
the omnipresent God; for the reality of all phenomenal existence is
through Him. There is neither reality nor the manifestation of reality
without the instrumentality of God. Existence is realized and possible
through the bounty of God, just as the ray or flame emanating from this
lamp is realized through the bounty of the lamp, from which it originates.
Even so, all phenomena are realized through the divine bounty, and the
explanation of true pantheistic statement and principle is that the
phenomena of the universe find realization through the one power animating
and dominating all things, and all things are but manifestations of its
energy and bounty. The virtue of being and existence is through no other
agency. Therefore, in the words of Bahá'u'lláh, the first teaching is the
oneness of the world of humanity.
("The Promulgation of
Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the
United States and Canada in 1912", pp.
284
-
286
.)
[12]

From the fellowship and commingling of the elemental atoms life results.
In their harmony and blending there is ever newness of existence. It is
radiance, completeness; it is consummation; it is life itself. Just now
the physical energies and natural forces which come under our immediate
observation are all at peace. The sun is at peace with the earth upon
which it shines. The soft breathing winds are at peace with the trees. All
the elements are in harmony and equilibrium. A slight disturbance and
discord among them might bring another San Francisco earthquake and fire.
A physical clash, a little quarreling among the elements as it were, and a
violent cataclysm of nature results. This happens in the mineral kingdom.
Consider, then, the effect of discord and conflict in the kingdom of man,
so superior to the realm of inanimate existence. How great the attendant
catastrophe, especially when we realize that man is endowed by God with
mind and intellect. Verily, mind is the supreme gift of God. Verily,
intellect is the effulgence of God. This is manifest and self-evident.

For all created things except man are subjects or captives of nature; they
cannot deviate in the slightest degree from nature's law and control. The
colossal sun, center of our planetary system, is nature's captive,
incapable of the least variation from the law of command. All the orbs and
luminaries in this illimitable universe are, likewise, obedient to
nature's regulation. Our planet, the earth, acknowledges nature's
omnipresent sovereignty.  The kingdoms of the mineral, vegetable and
animal respond to nature's will and fiat of control. The great bulky
elephant with its massive strength has no power to disobey the
restrictions nature has laid upon him; but man, weak and diminutive in
comparison, empowered by mind which is an effulgence of Divinity itself,
can resist nature's control and apply natural laws to his own uses.

According to the limitations of his physical powers man was intended by
creation to live upon the earth, but through the exercise of his mental
faculties, he removes the restriction of this law and soars in the air
like a bird. He penetrates the secrets of the sea in submarines and builds
fleets to sail at will over the ocean's surface, commanding the laws of
nature to do his will. All the sciences and arts we now enjoy and utilize
were once mysteries, and according to the mandates of nature should have
remained hidden and latent, but the human intellect has broken through the
laws surrounding them and discovered the underlying realities. The mind of
man has taken these mysteries out of the plane of invisibility and brought
them into the plane of the known and visible.
("The
Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His
Visit to the United States and Canada in 1912", pp.
350
-
51
)

[13]

The earth has its inhabitants, the water and the air contain many living
beings and all the elements have their nature spirits, then how is it
possible to conceive that these stupendous stellar bodies are not
inhabited? Verily, they are peopled, but let it be known that the dwellers
accord with the elements of their respective spheres. These living beings
do not have states of consciousness like unto those who live on the
surface of this globe: the power of adaptation and environment moulds
their bodies and states of consciousness, just as our bodies and minds are
suited to our planet.

For example, we have birds that live in the air, those that live on the
earth and those that live in the sea. The sea birds are adapted to their
elements, likewise the birds which soar in the air, and those which hover
about the earth's surface. Many animals living on the land have their
counterparts in the sea. The domestic horse has his counterpart in the
sea-horse which is half horse and half fish.

The components of the sun differ from those of this earth, for there are
certain light and life-giving elements radiating from the sun. Exactly the
same elements may exist in two bodies, but in varying quantities. For
instance, there is fire and air in water, but the allotted measure is
small in proportion.

They have discovered that there is a great quantity of radium in the sun;
the same element is found on the earth, but in a much smaller degree.
Beings who inhabit those distant luminous bodies are attuned to the
elements that have gone into the composition of their respective spheres.

(I. F. Chamberlain, comp. "Divine Philosophy" (Boston: The
Tudor Press, 1918), pp.
114
-
15
.)

[14]

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