1. The nature of man is spiritual.	As for the spiritual perfections they are man's birthright and belong to him alone of all creation. Man is, in reality, a spiritual being, and only when he lives in the spirit is he truly happy. (Abdu'l-Baha, Paris Talks, p. 72) 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. (Abdu'l-Baha, The Promulgation of Universal Peace, p. 81) In man there are two natures; his spiritual or higher nature and his material or lower nature. In one he approaches God, in the other he lives for the world alone. (Abdu'l-Baha, Paris Talks, p. 60) This life is like unto vapour in a desert and the existence of every thing is as a mere illusion, evanescent and bound to extinction. That which endureth is the spiritual reality, it is the shining essence; it is life eternal, it is undisturbed felicity, unfading and perpetual, flourishing and plenteous. (Compilations, Fire and Light, p. 29) As for the spiritual perfections they are man's birthright and belong to him alone of all creation. Man is, in reality, a spiritual being, and only when he lives in the spirit is he truly happy. This spiritual longing and perception belongs to all men alike, and it is my firm conviction that the Western people possess great spiritual aspiration. (Abdu'l-Baha, Paris Talks, p. 72) Answer. -- Know that there are two natures in man: the physical nature and the spiritual nature. The physical nature is inherited from Adam, and the spiritual nature is inherited from the Reality of the Word of God, which is the spirituality of Christ. The physical nature is born of Adam, but the spiritual nature is born from the bounty of the Holy Spirit. The first is the source of all imperfection; the second is the source of all perfection. (Abdu'l-Baha, Some Answered Questions, p. 118) discussion
2. Man has no direct access to his nature which is revealed to him progressively during the process of his own inner development.	That which is preeminent above all other gifts, is incorruptible in nature, and pertaineth to God Himself, is the gift of Divine Revelation. Every bounty conferred by the Creator upon man, be it material or spiritual, is subservient unto this. It is, in its essence, and will ever so remain, the Bread which cometh down from Heaven. It is God's supreme testimony, the clearest evidence of His truth, the sign of His consummate bounty, the token of His all-encompassing mercy, the proof of His most loving providence, the symbol of His most perfect grace. He hath, indeed, partaken of this highest gift of God who hath recognized His Manifestation in this Day. (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 195) No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend the full measure of His Faith. (Baha'u'llah, The Kitab-i-Iqan, p. 243) discussion
3. The understanding of spiritual values is what reveals to man his own nature.	1053. God Ordained, in this Day, that Guidance has been Vouchsafed to Man Through Institutions "... In view of the fact that guidance in this day, through the Bounty of God, and because of the very nature of Bahá'u'lláh's Revelation, has been vouchsafed to man through institutions in this world; namely, the Guardianship at present; and also in the future, the International House of Justice; individuals are not in a position to interpret the Teachings, and have no justification for claiming special stations." (From a letter written on behalf of the Guardian to the National Spiritual Assembly of the United States, December, 13, 1955) (Compilations, Lights of Guidance, p. 312) Most important of all, it is during this period that the mind is most questing and that the spiritual values that will guide the person's future behaviour are adopted. (Compilations, Lights of Guidance, p. 214) But reason, which comprehends (or detects) the realities of things, is a spiritual reality, not physical (or material). Therefore the animal is deprived of reason, and it (reason) is specialized to mankind. The animal feeleth realities which are perceptible to the senses, but man perceiveth intellectual realities (or things perceptible to reason). Consequently, it hath become evident that reason is a spiritual faculty, not physical (or material). (Abdu'l-Baha, Tablets of Abdu'l-Baha v1, p. 208) discussion
4. The world of spiritual values is a transcendent world which exists of its own right independently of individuals.	All the organisms of material creation are limited to an image or form. That is to say, each created material being is possessed of a form; it cannot possess two forms at the same time. For example, a body may be spherical, triangular or square; but it is impossible for it to be two of these shapes simultaneously. It may be triangular, but if it is to become square, it must first rid itself of the triangular shape. It is absolutely impossible for it to be both at the same time. Therefore, it is evident in the reality of material organisms that different forms cannot be simultaneously possessed. In the spiritual reality of man, however, all geometrical figures can be simultaneously conceived, while in physical realities one image must be forsaken in order that another may be possible. This is the law of change and transformation, and change and transformation are precursors of mortality. Were it not for this change in form, phenomena would be immortal; but because the phenomenal existence is subject to transformation, it is mortal. The reality of man, however, is possessed of all virtues; it is not necessary for him to give up one image for another as mere physical bodies do. Therefore, in that reality there is no change or transformation; it is immortal and everlasting. The body of man may be in America while his spirit is laboring and working in the Far East, discovering, organizing and planning. While occupied in governing, making laws and erecting a building in Russia, his body is still here in America. What is this power which, notwithstanding that it is embodied in America, is operating at the same time in the Orient, organizing, destroying, upbuilding? It is the spirit of man. This is irrefutable. (Abdu'l-Baha, The Promulgation of Universal Peace, p. 242) Life is of two kinds -- material and spiritual. If we wish to understand what the spiritual life is, we must look to the material world, which is an outward figure or symbol of the inward spiritual reality. For instance, there are two suns -- a spiritual one, and also a material -- an outward and an inward. When we consider the physical symbol or picture, we shall understand something of the spiritual sun, of which it is the outer mirror. For, as when the sun rises and shines on the earth, all existence receives life and benefit from its rays, and without it, there would be no life; so also, when the real, the spiritual sun arises and shines in this world, all souls receive their life and light from Its Appearance, and without It, they would remain in a condition of darkness and death. Also, as by reason of the earth, the sun seems to appear and disappear, in reality to itself, there is no rising and no setting, but it remains always in the same glory of light. So it is with the spiritual Sun. (Baha'i Prayers 9, P. 60) Thus man cannot grasp the Essence of Divinity, but can, by his reasoning power, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace. He becometh certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive (spiritual) proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is  342  however beyond all description. For instance, the nature of ether is unknown, but that it existeth is certain by the effects it produceth, heat, light and electricity being the waves thereof. By these waves the existence of ether is thus proven. And as we consider the outpourings of Divine Grace we are assured of the existence of God. (Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 341) discussion
5. The progressive discovery of the spiritual values is the aim of civilization and human progress.	The Bahá'í Writings articulate certain spiritual values and attitudes that guide the relationship of man toward nature. These include: 2.2.1 Appreciation An awareness of the fact that the earth is the "source"[55] of man's "prosperity"[56] is tempered by the realization that "the honour and exaltation of man must be something more than material riches".[57] Thus: Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory....[58]  78  (Compilations, The Compilation of Compilations vol. I, p. 77) 2.2.2 Moderation The Bahá'í Writings encourage detachment from "this world and the vanities thereof",[61] since "attachment"[62] distracts the individual from awareness of God. This does not, however, constitute a form of asceticism or imply a rejection of life's pleasures. Bahá'u'lláh explains: Should a man wish to adorn himself with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he alloweth nothing whatever to intervene between him and God, for God hath ordained every good thing, whether  79  created in the heavens or in the earth, for such of His servants as truly believe in Him. Eat ye, O people, of the good things which God hath allowed you, and deprive not yourselves from His wondrous bounties. Render thanks and praise unto Him, and be of them that are truly thankful.[63] (Compilations, The Compilation of Compilations vol. I, p. 78) 2.2.3 Kindness to Animals Bahá'u'lláh calls for man to "show kindness to animals"[65] and He warns against "hunting to excess".[66] In relation to the former, 'Abdu'l-Bahá writes: Briefly, it is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature. (Compilations, The Compilation of Compilations vol. I, p. 78) 2.2.4 Development of Nature In the Bahá'í view, physical creation is dynamic and evolving from "one degree of perfection to another".[69] It is, however, "incomplete",[70] since it lacks "intelligence and education".[71] It stands in need of development by man in order to create not only a higher degree of order and beauty, which are standards upheld in the Bahá'í teachings, but also to increase its fertility and productivity. In relation to the creation of order and beauty in the realm of nature 'Abdu'l-Bahá writes: Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry...[72] (Compilations, The Compilation of Compilations vol. I, p. 78) 2.2.5 Importance of Agriculture Bahá'u'lláh states that "Special regard must be paid to agriculture."[78] He characterizes it as an activity which is "conducive to the advancement of mankind and to the reconstruction of the world".[79] 'Abdu'l-Bahá asserts that The fundamental basis of the community is agriculture,- -tillage of the soil....[80] He describes agriculture as "a noble science"[81] whose practice is an "act of worship",[82] and He encourages both women and men to engage in "agricultural sciences".[83] He indicates that should an individual "become proficient in this field, he will become a means of providing for the comfort of untold numbers of people".[84] (Compilations, The Compilation of Compilations vol. I, p. 81) 2.2.6 Use of Science Science is described as "the governor of nature and its mysteries, the one agency by which man explores the institutions of material creation":[86] (Compilations, The Compilation of Compilations vol. I, p. 81) discussion
6. The nature of man is made of potentialities which are eternal and universal.	The human body is like animals subject to nature's laws. But man is endowed with a second reality, the rational or intellectual reality; and the intellectual reality of man predominates over nature. All these sciences which we enjoy were the hidden and recondite secrets of nature, unknowable to nature, but man was enabled to discover these mysteries, and out of the plane of the unseen he brought them into the plane of the seen. Yet there is a third reality in man, the spiritual reality. Through its medium one discovers spiritual revelations, a celestial faculty which is infinite as regards the intellectual as well as physical realms. That power is conferred upon man through the breath of the Holy Spirit. It is an eternal reality, an indestructible reality, a reality belonging to the divine, supernatural kingdom; a reality whereby the world is illumined, a reality which grants unto man eternal life. This third, spiritual reality it is which discovers past events and looks along the vistas of the future. It is the ray of the Sun of Reality. The spiritual world is enlightened through it, the whole of the Kingdom is being illumined by it. It enjoys the world of beatitude, a world which had not beginning and which shall have no end. (Abdu'l-Baha, Foundations of World Unity) discussion
7. However, the inscription of man in a specific nature (naturalization process) is "historial", i.e. dependent on a specific paradigm which is contingent on a period of the human history of humanity.	Praise be to God, throughout succeeding centuries and ages the call of civilization hath been raised, the world of humanity hath been advancing and progressing day by day, various countries have been developing by leaps and bounds, and material improvements have increased, until the world of existence obtained universal capacity to receive the spiritual teachings and to hearken to the Divine Call. (Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p. 285) All men have been created to carry forward an ever-advancing civilization. (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 214) discussion
8. Each divine Revelation defines a paradigm, i.e. a new "tradition", which gives man access to a new understanding of the transcendent world of spiritual values.	Exaggerated fasting destroys the divine forces. God has created man in a way that cannot be surpassed; we must not try to change his creation. Strive to attain nearness to reality through the acquisition of strength of character, through morality, through good works and helping the poor, through being consumed with the fire of the love of God and in discovering each day new spiritual mysteries. This is the path of intimate approach. (Abdu'l-Baha, Divine Philosophy, p. 99) discussion
9. This new understanding allows man to inscribe himself in a new nature (process of renaturalisation) which gives him access to a new dimension of his interiority.	So it is clear that receptivity to spiritual truth is, as Bahá'u'lláh indicated, a matter of purity of heart, not of education or lack of it. (Compilations, Promotiong Entry by Troops, p. 21) discussion
10. The purpose of civilization is the progressive development of the spiritual, intellectual and social potentialities of all individuals.	WRONG! Bahá'ís believe that human beings are inherently noble, and that the purpose of life is to cultivate such attributes, skills, virtues and qualities as will enable them to contribute their share to the building of an ever-advancing civilization. (Baha'i International Community, 1990 Mar 08, Teacher's Situation Determining Factor of Quality ) discussion
11. The spiritual evolution of man is contained in a global process which can be called "the spiritualization process".	World order can be founded only on an unshakable consciousness of the oneness of mankind, a spiritual truth which all the human sciences confirm. Anthropology, physiology, psychology, recognize only one human species, albeit infinitely varied in the secondary aspects of life. Recognition of this truth requires abandonment of prejudice -- prejudice of every kind -- race, class, colour, creed, nation, sex, degree of material civilization, everything which enables people to consider themselves superior to others. (Compilations, The Compilation of Compilations vol II, p. 371) discussion
12. The finality of the individual life, as well as the finality of social life and civilization, is the spiritualization of the individual and of the whole human race.	some suggested verses discussion
13. The spiritualization process of man implies his individuation, i.e. the conquest of his autonomy.	some suggested verses discussion
14. The formation of the identity, the acquisition of an independent will, of a sense of individual responsibility, of inner discipline, of psychological self-sufficiency, the exercise of free will, the taking on of one's own social life and future, the expression of a free consciousness of oneself by the recognition of one's own characteristics and the sovereignty exercised over one's life and body are not only the requisites of the individuation process, but also must be fully recognized as the aim and purpose of the spiritual life, and therefore are an integral part of the spiritualization process of the individual and of the entire human race.	some suggested verses discussion
15. The unification of the inner being is conducive to the development of a unified vision which allows the individual to see the underlying unity of the reality of things.	some suggested verses discussion
16. Then he can see the unity of the inside and of the outside, of the exoteric and the esoteric, of the form and the content, of the means and the ends.	some suggested verses discussion
17. It is through this inner unification that the universal teleology and the meaning of the universe become perceivable.	some suggested verses discussion
18. The inner unification of the human being cannot be achieved without the participation of the self in the transcendence of things through which the self is linked to the physical and spiritual cosmos.	some suggested verses discussion
19. For this reason, the development of "the spiritual vision" reveals to man a hidden order of the universe.	This light of the intellect is the highest light that exists, for it is born of the Light Divine. The light of the intellect enables us to understand and realize all that exists, but it is only the Divine Light that can give us sight for the invisible things, and which enables us to see truths that will only be visible to the world thousands of years hence. It was the Divine Light which enabled the prophets to see two thousand years in advance what was going to take place and today we see the realization of their vision. Thus it is this Light which we must strive to seek, for it is greater than any other. 'Abdu'l-Baha, Paris Talks, p. 69 discussion
20. However, this hidden order is relative to the individual and his spiritual understanding and should not be regarded as existing per se.	some suggested verses discussion
21. The Baha'i Faith, through the spiritualization process, represents the emergence of a new subjectivity.	some suggested verses discussion
22. The subject is the social being involved in the transformation of the world.	some suggested verses discussion
23. The process of spiritualization embraces the social being as well as the inner being and must crown the spiritualization of the subject to which the human being cannot be reduced.	some suggested verses discussion
24. The transformation of the subject and the advent of a new subjectivity are conditioned by the transformation of the inner being of man and its unification.	some suggested verses discussion
25. The process of subjectivisation is an absolutely necessary step toward the spiritualization of mankind.	some suggested verses discussion
26. Subjectivisation represents for man a new way to understand himself socially and to understand his relationship with society.	some suggested verses discussion
27. In the Baha'i Faith, the spiritualization of the individual goes along with a social and collective dimension which represents a commitment toward humanity to make of every human being a servant of the human race.	some suggested verses discussion
28. Spiritualization of man and transformation of the inner being is one process which makes the interiority of man to communicate with the world of the transcendental values in order to enable him to discover his own nature.	some suggested verses discussion
29. Spirituality includes the knowledge and understanding of the mechanisms and practices which rules the transformation of the inner being of man.	some suggested verses discussion
30. The spiritual development of man is through stages. With each stage there is associated a "state" and a "rank", i.e. a new understanding of himself and of the spiritual order of things and of his relationship with it.	some suggested verses discussion
31. However, all states and ranks pertain to the individual and himself alone and not to any external reality.	some suggested verses discussion
32. Rationality, being one of the means that the individual must use in the conquest of his autonomy, must be regarded as one of the major elements of spiritual life as well as an essential quality of the human soul.	some suggested verses discussion
33. True rationality should be distinguished from the reduction process (processus reducteur) that man uses in logical thinking, for true rationality also embraces the understanding of the world of spiritual values.	some suggested verses discussion
34. Man cannot understand himself in his totality because he is a creature who has been endowed with an infinite potential of evolution.	some suggested verses discussion
35. Total understanding of man by himself would be tantamount to the understanding God ("He has known God him who has known himself").	some suggested verses discussion
36. God has put in man a "Divine Deposit" which is the medium by which man can communicate with the world of spiritual values.	some suggested verses discussion
37. But in the depth of man's inner being, which exists well beyond the "divine deposit", God has also put his "Sign" which is an unfathomable mystery.	some suggested verses discussion
38. The "Sign of God" in man is the part of the human essence which will remain for ever out of reach of man.	some suggested verses discussion
39. It is because of this "Sign of God" in him that man has an infinite potential of evolution and that he can infinitely come closer to God.	some suggested verses discussion
40. However, in many regards, the spiritual evolution which brings man closer to God is nothing but an evolution toward the "Sign of God" which is in him, for it is only by this "Sign" which is in him that man can know God.	some suggested verses discussion
41. Because man cannot fully and totally understand himself there is no foundation to knowledge.	some suggested verses discussion
42. The quest for a foundation of knowledge is tantamount to the quest of a global understanding of the universe.	some suggested verses discussion
43. The ultimate foundation of all knowledge is God himself.	some suggested verses discussion
44. God is beyond the range of human rational understanding.	some suggested verses discussion
45. Man can have access to God only through an intuitive experience, the character of which is only partial and limited.	some suggested verses discussion
46. Man cannot know the creation in its entirety, but he can have an intuitive perception of it.	some suggested verses discussion
47. It is on this intuition of the world that lay the ultimate foundation of all knowledge.	some suggested verses discussion
48. The essence of this intuition is spiritual and has its origin in the spiritual nature of man.	some suggested verses discussion
49. A total knowledge of the universe in its entirety would have a meaning only if man could know himself in his totality.	some suggested verses discussion
50. This total knowledge represents an ideal for which man should strive to make constant progress but which is ultimately inaccessible and will remain so for ever.	some suggested verses discussion
51. Man can only acquire a limited intelligibility of the universe.	some suggested verses discussion
52. This intelligibility is linked and depends on rationality and on the ontological situs of man which limits his horizon of understanding.	some suggested verses discussion
53. The First Philosophy (metaphysics) is not a philosophy of the Being but a philosophy of the values which are progressively revealed to man.	some suggested verses discussion
54. Its object springs from the study of the human nature and constitutes the only means by which man can apprehend these values.	some suggested verses discussion
55. What philosophers call "Being" is in reality only a modality of intelligibility.	some suggested verses discussion
56. To each modality of being corresponds a modality of understanding of the universe.	some suggested verses discussion
57. The being of man is what comes to define and to limit his understanding of himself and of the world in which he is living.	some suggested verses discussion
58. The "world of existence" which embraces everything besides God constitutes only one unique world.	some suggested verses discussion
59. In the Baha'i philosophy there is no antinomy between the spiritual world and the material world.	some suggested verses discussion
60. The material world is totally contained in the spiritual world.	some suggested verses discussion
61. Materiality and spirituality are just two special modalities of the same world.	some suggested verses discussion
62. The physical world is made of objects or entities having their own individuality (nominalism) and which all have an independent existence (realism).	some suggested verses discussion
63. However, the physical reality in its globality is the manifestation of a more fundamental reality, the nature of which is purely spiritual.	some suggested verses discussion
64. The realism and nominalism of the Baha'i philosophy is both transcendent and limited as it does not exclude certain aspects of creation which are idealist.	some suggested verses discussion
65. Whatever exists is contingent.	some suggested verses discussion
66. Man does not know any form of existence which is not contingent as contingency is the characteristic of existence itself.	some suggested verses discussion
67. God, not being contingent, is beyond existence.	some suggested verses discussion
68. He "is" without being the Being in a manner which is absolutely inaccessible to human understanding.	some suggested verses discussion
69. Innate ideas do not exist.	some suggested verses discussion
70. The only innate idea which can be said to exist is the intuitive knowledge that man has of his own existence.	some suggested verses discussion
71. However man by the knowledge of himself and the knowledge of his nature can have access to a world of knowledge in which knowledge is not based on sense data and empirical evidences depending on sensorial verification or scientific validation.	some suggested verses discussion
72. It is by entering his own interiority that man can have access to the spiritual reality of the things and of the world.	some suggested verses discussion
73. What man sees and understands of the world depends on his interiority and not on the independent reality of the world.	some suggested verses discussion
74. This can be called the phenomenological principle of Baha'u'llah.	some suggested verses discussion
75. The differences that man perceives between the different ontological levels of the phenomenological experience come from man himself and not from the reality of such ontological levels.	some suggested verses discussion
76. The meaning of the world is found in man himself, not in the world.	some suggested verses discussion
77. The existence of man is more fundamental to himself than the existence of the universe.	some suggested verses discussion
78. The existence of man is more fundamental to the creation than the physical reality of the universe.	some suggested verses discussion
79. The human consciousness is both consciousness of one's self and consciousness of the world, because a consciousness without object cannot exist.	some suggested verses discussion
80. However, man's understanding of himself can be developed only through the understanding of the world both in its physical and spiritual aspects.	some suggested verses discussion
81. The world perceived by consciousness is not only an empirical reality, but also a world of values.	some suggested verses discussion
82. The experience by man of the world as a world of spiritual values contributes to the development of rationality.	some suggested verses discussion
83. This explains why the immanent aspects of the world cannot be separated from its transcendent aspects.	some suggested verses discussion
84. It is not possible to define man through his relation to the world, i.e. on the basis of a philosophy of conscience staging the subject (une philosophie de la conscience mettant en scene le sujet).	some suggested verses discussion
85. Man is defined only by his relationship to himself and to the "divine deposit" in him.	some suggested verses discussion
86. The relation to God and to the world must be understood from the vantage point of his relationship to himself and not from the point of a conscience problematic.	some suggested verses discussion
87. The finality of human existence is to know and to love God.	some suggested verses discussion
88. By this knowledge and this love, man learns to know himself and to know the world.	some suggested verses discussion
89. This knowledge and this love have the power to bring man to the realization of his spiritual potentialities.	some suggested verses discussion
90. Knowledge and love represent two aspects of an inseparable reality.	some suggested verses discussion
91. Although in empiric experience they appear as two different things, they are each dependent of the other and should be ultimately reunified to allow man to understand the hidden order in the reality of things.	some suggested verses discussion
92. The balance between knowledge and love, thinking and feeling, reason and emotion is essential to the social, psychological and spiritual development of man.	some suggested verses discussion
93. The purpose of all human society is to carry on an ever progressing civilization.	some suggested verses discussion
94. The purpose of civilization is to help man in developing his psychological, social and spiritual potentialities, according to the time requirements.	some suggested verses discussion
95. Rational understanding is part of a much larger noetic process and is completely included in spiritual understanding.	some suggested verses discussion
96. Truth is defined in a period of history by the way man apprehends the world of spiritual values.	some suggested verses discussion
97. Hence truth is an historial concept.	some suggested verses discussion
98. True liberty is for man to achieve his own spiritual nature.	some suggested verses discussion