GoodThoughts
25-12-2006, 16:24
Here is a statement by Abdu'l Baha the son of Baha'u'llah the Prophet founder of the Baha'i Faith. My Merry Christmas present to all of you. Have a good one.
ON THE INFLUENCE OF THE PROPHETS IN THE EVOLUTION OF HUMANITY *
NATURE IS GOVERNED BY ONE UNIVERSAL LAW
Nature is that condition, that reality, which in appearance consists in life and death, or, in other words, in the composition and decomposition of all things.
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, arrangements 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.
One of the things which has appeared in the world of existence, and which is one of the requirements of Nature, is human life. Considered from this point of view man is the branch; nature is the root. Then can the will and the intelligence, and the perfections which exist in the branch, be absent in the root?
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. [1]
[1 On the idea of God, cf. "The Divinity Can Only Be Comprehended through the Divine Manifestations," p. 146; and "Man's Knowledge of God," p. 220. The reader will there see that the Bahá'í Faith has not an anthropomorphic conception of God, and that if it employs a customary terminology, it is careful to explain its symbolic meaning.] *5*
(Abdu'l-Baha, Some Answered Questions)
ON THE INFLUENCE OF THE PROPHETS IN THE EVOLUTION OF HUMANITY *
NATURE IS GOVERNED BY ONE UNIVERSAL LAW
Nature is that condition, that reality, which in appearance consists in life and death, or, in other words, in the composition and decomposition of all things.
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, arrangements 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.
One of the things which has appeared in the world of existence, and which is one of the requirements of Nature, is human life. Considered from this point of view man is the branch; nature is the root. Then can the will and the intelligence, and the perfections which exist in the branch, be absent in the root?
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. [1]
[1 On the idea of God, cf. "The Divinity Can Only Be Comprehended through the Divine Manifestations," p. 146; and "Man's Knowledge of God," p. 220. The reader will there see that the Bahá'í Faith has not an anthropomorphic conception of God, and that if it employs a customary terminology, it is careful to explain its symbolic meaning.] *5*
(Abdu'l-Baha, Some Answered Questions)