When we carefully investigate the kingdoms of existence and observe the
phenomena of the universe about us, we discover the absolute order and
perfection of creation. The dull minerals in their affinities, plants and
vegetables with power of growth, animals in their instinct, man with
conscious intellect and the heavenly orbs moving obediently through
limitless space are all found subject to universal law, most complete,
most perfect. That is why a wise philosopher has said, "There is no
greater or more perfect system of creation than that which already
exists." The materialists and atheists declare that this order and
symmetry is due to nature and its forces; that composition and
decomposition which constitute life and existence are exigencies of
nature; that man himself is an exigency of nature; that nature rules and
governs creation; and that all existing things are captives of nature. Let
us consider these statements. Inasmuch as we find all phenomena subject to
an exact order and under control of universal law, the question is whether
this is due to nature or to divine and omnipotent rule. The materialists
believe that it is an exigency of nature for the rain to fall and that
unless rain fell the earth would not become verdant. They reason that if
clouds cause a downpour, if the sun sends forth heat and light and the
earth is endowed with capacity, vegetation must inevitably follow;
therefore, plant life is a property of these natural forces and is a sign
of nature; just as combustion is the natural property of fire, therefore,
fire burns, and we cannot conceive of fire without its burning.
In reply to these statements we say that from the premises advanced by
materialists, the conclusions are drawn that nature is the ruler and
governor of existence and that all virtues and perfections are natural
exigencies and outcomes. Furthermore, it follows that man is but a part or
member of that whereof nature is the whole.
Man possesses certain virtues of which nature is deprived. He exercises
volition; nature is without will. For instance, an exigency of the sun is
the giving of light. It is controlled--it cannot do otherwise than radiate
light--but it is not volitional. An exigency of the phenomenon of
electricity is that it is revealed in sparks and flashes under certain
conditions, but it cannot voluntarily furnish illumination. An exigency or
property of water is humidity; it cannot separate itself from this
property by its own will. Likewise, all the properties of nature are
inherent and obedient, not volitional; therefore, it is philosophically
predicated that nature is without volition and innate perception. In this
statement and principle we agree with the materialists. But the question
which presents food for reflection is this: How is it that man, who is a
part of the universal plan, is possessed of certain qualities whereof
nature is devoid? Is it conceivable that a drop should be imbued with
qualities of which the ocean is completely deprived? The drop is a part;
the ocean is the whole. Could there be a phenomenon of combustion or
illumination which the great luminary the sun itself did not manifest? Is
it possible for a stone to possess inherent properties of which the
aggregate mineral kingdom is lacking? For example, could the fingernail
which is a part of human anatomy be endowed with cellular properties of
which the brain is deprived?
Man is intelligent, instinctively and consciously intelligent; nature is
not. Man is fortified with memory; nature does not possess it. Man is the
discoverer of the mysteries of nature; nature is not conscious of those
mysteries herself. It is evident, therefore, that man is dual in aspect:
as an animal he is subject to nature, but in his spiritual or conscious
being he transcends the world of material existence. His spiritual powers,
being nobler and higher, possess virtues of which nature intrinsically has
no evidence; therefore, they triumph over natural conditions. These ideal
virtues or powers in man surpass or surround nature, comprehend natural
laws and phenomena, penetrate the mysteries of the unknown and invisible
and bring them forth into the realm of the known and visible. All the
existing arts and sciences were once hidden secrets of nature. By his
command and control of nature man took them out of the plane of the
invisible and revealed them in the plane of visibility, whereas according
to the exigencies of nature these secrets should have remained latent and
concealed. According to the exigencies of nature electricity should be a
hidden, mysterious power; but the penetrating intellect of man has
discovered it, taken it out of the realm of mystery and made it an
obedient human servant. In his physical body and its functions man is a
captive of nature; for instance, he cannot continue his existence without
sleep, an exigency of nature; he must partake of food and drink, which
nature demands and requires. But in his spiritual being and intelligence
man dominates and controls nature, the ruler of his physical being.
Notwithstanding this, contrary opinions and materialistic views are set
forth which would relegate man completely to physical subservience to
nature's laws. This is equivalent to saying that the comparative degree
exceeds the superlative, that the imperfect includes the perfect, that the
pupil surpasses the teacher--all of which is illogical and impossible. When
it is clearly manifest and evident that the intelligence of man, his
constructive faculty, his power of penetration and discovery transcend
nature, how can we say he is nature's thrall and captive? This would
indicate that man is deprived of the bounties of God, that he is
retrograding toward the station of the animal, that his keen
superintelligence is without function and that he estimates himself as an
animal, without distinction between his own and the animal's kingdom.
I was once conversing with a famous philosopher of the materialistic
school in Alexandria. He was strongly opinionated upon the point that man
and the other kingdoms of existence are under the control of nature and
that, after all, man is only a social animal, often very much of an
animal. When he was discomfited in argument, he said impetuously, "I see
no difference between myself and the donkey, and I am not willing to admit
distinctions which I cannot perceive." 'Abdu'l-Baha replied, "No, I
consider you quite different and distinct; I call you a man and the donkey
but an animal. I perceive that you are highly intelligent, whereas the
donkey is not. I know that you are well versed in philosophy, and I also
know that the donkey is entirely deficient in it; therefore, I am not
willing to accept your statement."
Consider the lady beside me who is writing in this little book. It seems a
very trifling, ordinary matter; but upon intelligent reflection you will
conclude that what has been written presupposses and proves the existence
of a writer. These words have not written themselves, and these letters
have not come together of their own volition. It is evident there must be
a writer.
And now consider this infinite universe. Is it possible that it could have
been created without a Creator? Or that the Creator and cause of this
infinite congeries of worlds should be without intelligence? Is the idea
tenable that the Creator has no comprehension of what is manifested in
creation? Man, the creature, has volition and certain virtues. Is it
possible that his Creator is deprived of these? A child could not accept
this belief and statement. It is perfectly evident that man did not create
himself and that he cannot do so. How could man of his own weakness create
such a mighty being? Therefore, the Creator of man must be more perfect
and powerful than man. If the creative cause of man be simply on the same
level with man, then man himself should be able to create, whereas we know
very well that we cannot create even our own likeness. Therefore, the
Creator of man must be endowed with superlative intelligence and power in
all points that creation involves and implies. We are weak; He is mighty,
because, were He not mighty, He could not have created us. We are
ignorant; He is wise. We are poor; He is rich. Otherwise, He would have
been incapable of our creation.
Among the proofs of the existence of a divine power is this: that things
are often known by their opposites. Were it not for darkness, light could
not be sensed. Were it not for death, life could not be known. If
ignorance did not exist, knowledge would not be a reality. It is necessary
that each should exist in order that the other should have reality. Night
and day must be in order that each may be distinguished. Night itself is
an indication and evidence of day which follows, and day itself indicates
the coming night. Unless night were a reality, there could not be day.
Were it not for death, there could be no life. Things are known by their
opposites.
Therefore, our weakness is an evidence that there is might; our ignorance
proves the reality of knowledge; our need is an indication of supply and
wealth. Were it not for wealth, this need would not exist; were it not for
knowledge, ignorance would be unknown; were it not for power, there would
be no impotence. In other words, demand and supply is the law, and
undoubtedly all virtues have a center and source. That source is God, from
Whom all these bounties emanate.
3 May 1912
Talk at Hotel Plaza
Chicago, Illinois