Life After Death/Text

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Bahá’í Teachings on

LIFE AFTER DEATH

“Consider death itself the essence of life.” —‘Abdu’l-Bahá

HE Bahá’í teachings concerning the great mystery of death and of a life beyond its shadowy portals, offer to perplexed minds and sorrowing hearts a message radiant with hope, comfort, and a stimulus to noble living.

For Bahá’u’lláh, the Prophet of God for this new era, and His Son and_ Interpreter, ‘Abdu’l-Bahá, have drawn aside for us some of the veils hiding the invisible, and explained much that has, hitherto, seemed vague and baflling. But the mysteries of the beyond and the secrets of the universe cannot be fully revealed, since the language of men is as the language of children, and -such revelations could never be rightly understood by us in this world. Only some truths need

to be known, in order that they may clari- ,

fy our thoughts, inspire and guide the activities of our earthly life.

But it would seem necessary, before we 3

[Page 4]can realize something of the meaning of existence in the life hereafter, that we should understand the purpose of this one, and in what way it should be regarded.

Embryonic World

Life in the flesh, we are taught, is but the embryonic stage of our existence. It can be likened to a child in the womb of the mother, where it gradually unfolds and develops the form and faculties it will need for its life in the physical world. So man needs to develop in the earthly life those potential powers and capacities, those qualities of the spirit which will enable him not only to function adequately here and attain spiritual happiness, but which will also fit him, at death, for a new birth into the life hereafter.

The purpose of earthly existence is, therefore, to enable man to develop through the experiences of joy and pain, through struggle, achievement, and well directed activity, those spiritual qualities of love, purity, humility, selflessness, truthfulness, wisdom, faith and service to humanity, that will constitute his life in the realms of eternity.

“O son of spirit! My first counsel is this: Possess a pure, kindly and radiant

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[Page 5]heart that thine may be a sovereignty ancient, imperishable and everlasting.” ' —Bahá’u’lláh.

The Physical Body

These physical bodies, as we know, “are composed of atoms; when these atoms begin to separate, decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary. When the power of attraction, which holds these atoms together is withdrawn, the body, as such, ceases to exist. With the soul it is different. The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance, and therefore eternal. It is entirely out of the order of the physical creation; it is immortal.”

—‘Abdu’l-Bahá

The physical body, therefore, is but a garment clothing the sou1—its outward expression in matter. And when the robe of flesh is laid aside, the soul is set free. There is a simple analogy of this transition stage in the case of a grub emerging from its restricting chrysalis in the form of a butterfly, and soaring into a new dimen 5

[Page 6]sion, a wider world of light and freedom. Yet the analogy is not quite correct, because the soul is not in the body; it is only attached to, or reflected in the body as, for instance, the sun is reflected in a mirror. Should the mirror become broken, the sun of the soul is not affected. For the soul can function both with and without the intervention of its physical form. We have an illustration of the independent powers of the soul in the world of sleep. With all our physical faculties in abeyance, we find we can see, hear, travel and sometimes become aware of things that we did not know in our waking consciousness.

The human body is in space and visible. The soul is invisible and has no place in space, for time and space pertain only to material things.

Soul, Mind, Spirit

The terms soul, mind and spirit are often used rather loosely, and the terminologies of ancient and modern philosophies and religions are apt to differ. But all the great religions teach the continuity of existence and that the soul of man is

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[Page 7]immortal. With this scientific philosophy

also agrees, and has demonstrated “that a ‘simple’ element ( ‘simple’ meaning that which is ‘not composed’) is, by reason of this, indestructible. The soul, not being like the body, a composition of elements, is, in character, as a simple element, and therefore cannot cease to exist . . . It can suffer neither disintegration nor destruction, and therefore there is no reason for its coming to an end.”——‘Abdu’l-Bahá. But what is the soul? ‘Abdu’l-Bahá de fines it as

“the motive power of this physical body which lives under its entire control, and in accordance with its dictates.”

“The soul has two main faculties. 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 (or shining through) the soul is the very essence of Life.

“The second faculty of the soul expresses itself in the world of vision,

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[Page 8]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 (or shining through) the soul of man can function through the physical body using the organs of the ordinary senses, and that it is able to live and act without their aid in the world of vision.”

—’A bdu’l-Bahd.

Man is free to turn the mirror of his soul, either towards the light of the spirit, or towards the dark, material, and animal side of his nature.

“If the soul identifies itself with the material world it remains dark . . . but if it becomes the recipient of the graces of the world of mind, its darkness will be transformed into light, its tyranny into justice, its ignorance into wisdom, its aggression into loving kindness. Man will become free from egotism, he will be released from the material world.”

—‘Abdu’l-Bahá.

[Page 9]Mind is also an abstraction, and is only connected with or related to the brain, which it uses as an instrument for the expression of mental and intellectual activities. Mind is the faculty which enables man to unfold the secrets of existence, and gives him a power whereby he may investigate the reality of every object. It is an individual expression of the one Universal Mind, and a proof of man’s immortality.

“When illumined by the spirit, man’s radiant intelligence makes him the crowning point of creation.” “This is the power of the mind, for the soul is not, of itself, capable of unrolling the mysteries of phenomena; but the mind can accomplish this, and therefore it is a power superior to the soul.”

—‘Abdu’l-Bahá.

But there is a power—the third power of man—which is other than soul and mind. It is the light of the Sun of Reality, a radiation from the celestial world, the spirit of faith to which Jesus refers: “Those that are born of the flesh are flesh, and those that are born of the spirit are spirit.” And then he adds this warn 9

[Page 10]ing: “Whosoever has not received a portion of the spirit is as dead.” Meaning that although all the souls of men are destined to live after their release from the body, yet they may be accounted as dead compared with those who have become spiritually alive and quickened by the spirit of faith. And this is the power of the Holy Spirit, which emanates, like the rays of the sun, from those divine Manifestations that appear in the world, from time to time, to help humanity in its spiritual evolution. Of such were Jesus, Muhammad, Buddha and other Great Ones of the past. All existent beings, whether consciously or unconsciously, whether in this world or the next, are the recipients of Their light, and may share in the blessings They bring.

So when man’s physical body perishes, he still continues to live in his soul and mind, sustained and illumined by the spirit of faith, and enters into one of “the many mansions,” that is, into that degree or condition of spiritual awareness or consciousness to which he has attained during his life on earth.

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[Page 11]Heaven and Hell

In the sacred books of the various religions such as the Bible and the Qur’án, the conditions of the soul after death are described in vivid and picturesque language. But such are only symbolic pictures, not to be accepted literally, or given materialistic interpretations. The expressions used—rewards and punishments, heaven and hell, the gardens of paradise, the darkness—strikingly illustrate the difference (that becomes clearly apparent in the after-life) between states. of consciousness; between those who have striven to follow the laws of their higher nature, to cultivate their spiritual faculties and have become “born of the spirit,” and those who have neglected to do so. Heaven and hell are, therefore, not places, but conditions of the soul, and man may experience some of the joys of heaven, which are spiritual joys, or the pains of hell, which consist in being deprived of the joys, even while still in the body; hell being, therefore, lack of spiritual development.

“The rewards of the other world are the perfections and peace obtained in the spiritual worlds, the various spir 11

[Page 12]itual gifts in the kingdom of God,,_the gaining of the desires of the heart and soul . . . The punishments of the other world consist in being deprived of the special divine blessings . . . and falling into the lowest degrees of existence.

He who is deprived of these divine

favors, although he continues after

death, is considered as dead by the people of trut .”—‘Abdu’l-Bahá.

So the differences in character and spiritual attainment between human beings, often obscured here by environment, worldly position, wealth and education, will become manifest in the hereafter, where there is a greater range of degrees of life than on this plane; contrast as great as that which exists between a mineral and a developed man. '

“Verily, in the souls of men lieth their only glory,” said Bahá’u’lláh. And the wealth and happiness of the other world consists in nobility of character, purity of heart, and sublimity of soul.

Oneness of the Two Worlds

The world we can see and the invisible worlds are only separated to our human senses. In reality they constitute one uni 12

[Page 13]verse, the parts of which are interdepend , ent and intimately connected. So all

those living on earth, and those who have

passed through the change of death, be

long to one and the same organism. Separation from those we love is, therefore, a bodily separation only. Between the seen and the unseen there is a constant intercommunication. For those sufficiently sensitized to finer vibrations, this communion may become conscious and definite; while others may remain quite unaware of the vital connection. To- the Prophets and many of the saints, intercourse between both worlds is natural and real.

“Among spiritual souls there . . . is a communion which is purified from imagination and fancy, an association sanctified from time and place. So it is written in the Gospel that on Mount Tabor, Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition. Communications such as these are real, and produce wonderful effects in the minds and thoughts of men, and cause their hearts to be attracted.”—'A bdu’l-Bahd.

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[Page 14]When we are in receptive condition, or maybe in dreams, when the soul is lightly tethered to the body, messages can reach us from the other world, and are flashed into the waking consciousness.

The Bahá’í teachings admit, of course, the reality of certain supernormal psychic faculties, but they offer the warning that intercourse with the departed, should not be sought in order to gratify curiosity, or obtain something for ourselves. ‘F or Reality is pure spirit, which occupies no space, and assumes no form. The genuine intercourse with the departed, a sure and safe meeting place, can always be found in a condition of love and prayer—that is, in a spiritual condition. And it is wisest to let latent psychic faculties unfold naturally, as the soul becomes attuned to the higher vibrations of a pure and unselfish life; since the premature development of these powers may interfere with the state of the soul in the ethereal world, where such powers are fully operative.

Prayers for the Departed

Bahá’ís are enjoined to pray for the so-called “dead,” and special prayers have been revealed for the purpose; prayers

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[Page 15]for forgiveness, spiritual enlightenment, happiness and progress. For progress in the next world is still a law of life, and God’s mercy is boundless and His ministering angels always near.

“Those who have ascended have different attributes from those who are still on earth, yet there is no real separation. In prayer there is a mingling of station, a mingling of condition. Pray for them, as they pray for you . . . The real and genuine influence is not in this world but in that other.”

—’A bdu’l-Bahci.

So on either side of the Veil prayers ascend to that Divine Reality, “around the sanctuary of whose Presence circle the souls of all mankind.”

Spiritual Evolution

An increasing body of scientific opinion, as well as the evidence of the Psychical Research Society, confirm the Bahá’í teaching that the soul continues its life and activity after its separation from the physical body, in worlds where time and space, as sense impressions, cease to exist. Thus set free, “its feelings will be

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[Page 16]more powerful, its perceptions greater, and its happiness increased.” Before those who have developed spiritual consciousness lies the glorious prospect of immortality and infinite progress in perfections through the limitless worlds of God, an endless evolution in love, wisdom and joy. And as love is the fundamental law binding souls together here, in ever deepening measure will love do so there, the “communion of saints” constituting an integral part of the life-everlasting.

“The mysteries of which man is heedless in the earthly world, those will he discover in the heavenly world, and there will he be informed of the secrets of truth; how much more will he recognize or discover persons with whom he has been associated. Undoubtedly, the holy souls who find a pure eye and are favored with insight will, in the Kingdom of Light, be acquainted with all mysteries, and will seek the bounty of witnessing the reality of every great soul. They will even manifestly behold the beauty of God. Likewise will they find all the friends of God, both those of the former and recent times, present in the heavenly assemblage.”

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[Page 17]Since in these realms love is king, those between whom has existed true love and aflinity will, naturally, find such a relationship enriched and strengthened by a communion of spirit far beyond that which could have been realized on earth; while “no mortal can conceive the union and harmony which God has designed for man and wife,”—if they have laid the foundation of their mutual affection in their spiritual being. The implications of what constitutes attraction and union between souls in heaven are manifold and mysterious, yet we can glimpse something of their promise and beauty. Here, as the poet sings, we may “catch the sweetest moments of all our broken dreams,” and experience that which transcends all imagination.

But the question will arise: How is the individuality of the soul maintained in these. celestial spheres?

With our limited understanding we can only grasp a fringe of such profundities. Within the soul and mind of man are involved all those potentialities which will enable him to enjoy eternal life, and the ever progressive unfoldment of his spiritual faculties, as, for instance, within the

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[Page 18]unpromising little acorn lie enfolded all the potentialities of a mighty oak tree. Motion being an essential law of all existence, in the realm of spirit there can be no static condition, nor is retreat possible; all movement is bound to be, ultimately, toward a state of perfection. The ethereal vehicle or body used by the soul will accord with and be suitable to the sphere of consciousness in which it is functioning.

“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.”

—‘Abdu’l-Bahá.

Such an order could, naturally, not admit of a backward process; as, to make a crude analogy, a butterfly cannot again return to a chrysalis state. But the qualities, certain faculties and memories of the universal or world spirit, are reincorporated, and serve to illumine the minds of freshly created human beings who are born primarily pure. The results of each individual life-experience go to the general enrichment of humanity; while the injustices suffered by so many in this world receive full compensation in the next, in ways beyond our understanding.

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[Page 19]The development of the soul’s spiritual faculties being a law of God, it may continue to acquire endless perfections, and forever evolve through the realms of infinity; yet will such extensions or deepening of consciousness still be made in the state of humanity. It will not attain to that of Deity.

“Both before and after putting off this material form, there is progress in perfection, but not in state. There is no other being higher than a perfect man. But man, when he has reached this state can still make progress in perfections but not in state . . . for the human perfections are infinite. "F or example, the reality of the spirit of Peter, however far it may progress, will not reach to the condition of the Reality of Christ; it progresses only in its own environment (or sphere).”—‘Abdu’l-Bahá.

Human souls, therefore, do not become God. The creatures cannot become their Creator.

A question sometimes asked is: What is the condition of children who die in infancy?

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[Page 20]These little ones will surely survive in the other world, because they have been individualized by the process of birth here. And we can commit them to the loving care of the Heavenly Gardener, who will foster the growth of such tender rosebuds, that they may unfold in spiritual beauty.

How then should one look forward to death?

“How does one look forward to the goal of any journey?” answered ‘Abdu’l-Bahá. “With hope and with expectation. It is even so with the end of this earthly journey. In the next world, man will find himself freed from many of the disabilities under which he now suffers. Those who have passed on through death have a sphere of their own. It is not removed from ours; their work, the work of the Kingdom, is ours; but it is sanctified from what we call time and place.”

And those who have been privileged in this new Day of God, to recognize the Divine Reality shining through the heavenly Messenger, Bahá’u’lláh, to serve His Cause, and reflect His 1ight—to such

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[Page 21]death offers

“the cup that is life indeed. It bestoweth joy, and is the bearer of gladness. It conferreth the gift of everlasting life

. To those that have tasted of the fruit of man’s earthly existence, which is the recognition of the one true God, their life hereafter is such as We are unable to describe. The knowledge thereof is with God, alone, the Lord of all worlds.” —Bahá’u’lláh.

“O offspring of dust! Be not content with the ease of a passing day, and deprive not thyself of the everlasting rest. Barter not the garden of eternal delight for the dust heap of a mortal world. Up from thy prison ascend unto the glorious meads above, and from thy mortal cage wing thy flight unto the paradise of the placeless.”

“Whoso followeth this counsel will break his chains asunder, will taste the abandonment of enraptured love, will attain unto his heart's desire, and will surrender his soul into the hands of his beloved. Bursting through his cage, he will, even as the bird of the spirit, wing his flight to his holy and everlasting nest.”

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[Page 22]“0 My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. To each and every one of them, you will no doubt attain.”

“If ye believe in Me, ye shall experience that which hath been told you, and I will make you the friends of My soul in the realm of My greatness, and the companions of My perfection in the Kingdom of My might forever.”

—Bahá’u’lláh.