Human Ontology The Nature of Human Nature John

Human Ontology The Nature of Human Nature John S Hatcher, Ph. D Professor Emeritus Editor of the Journal of Baha'i Studies

Two Main Approaches to Studying Human Ontology: Philosophically/Theologically Positing holistic and encompassing theories by studying human reality from a theoretical top-down perspective Scientifically/Materialistically Positing theories based largely on empirical evidence about very particular and discrete areas of the human physiology from a bottom-up perspective

Three Concerns of Human Ontology A. The Origin, Nature, and Destiny of Humankind on Planet Earth B. The Origin, Nature, and Destiny of each Individual Human Being on Any Planet C. The Nature of the Transition to and Progress in the Life after Dissociation from mortal avatar (body)

The Material Universe Has No Beginning and No End As to thy question concerning the origin of creation. Know assuredly that God's creation hath existed from eternity, and will continue to exist forever. Its beginning hath had no beginning, and its end knoweth no end. His name, the Creator, presupposeth a creation, even as His title, the Lord of Men, must involve the existence of a servant. (Baha'u'llah, Gleanings 150) Therefore, as the Essence of Unity (that is, the existence of God) is everlasting and eternal -- that is to say, it has neither beginning nor end -- it is certain that this world of existence, this endless universe, has neither beginning nor end. (‘Abdu’l-Baha SAQ 180)

What is a “Human”? 1. A spiritual or metaphysical essence capable of abstract thought and self consciousness 2. A essence that associates with a physical being which possesses a brain capable of transceiving the powers of abstract, self-consciousness, conceptual memory, free will, and an inherent desire to learn about reality. 3. A being capable of discerning spiritual attributes manifested in physical forms and relationships and coming to understand that the source of all these attributes is their reflection of Godliness 4. A being capable of willfully translating that knowledge or understanding into personal action, or, as stated by Baha’u’llah, thereby coming “to know and to worship” God

A. Stages of Evolution of Humankind on Planet Earth 1. Emerges as a distinct species 2. Evolves to a stage of physical maturity (capable of being taught abstract notions) 3. Evolves through various foundational cycles through the guidance of successive Manifestations 4. Evolves through the Prophetic or Adamic Cycle in preparation for the “Day of Days” 5. Achieves Intellectual and Spiritual Maturity with the establishment of a Global community during the Baha'i Era 6. Refines the Global community for at least 500, 000 years during the Baha'i Cycle and then further though future cycles for billions of years thereafter

B. Stages for Individual Human during Mortal Life 1. Soul emanates from God to associate with embryo during process of conception—individuality, self, or personality begins 2. Individual develops physically until birth 3. Individual begins to acquire understanding of the “names of God” and achieves maturity at age fifteen (point of true beginning). 4. Individual achieves height of physical capacity around age twenty 5. Individual evolves spiritually and intellectually with the goal of becoming selfless, detached from materiality, and rendering service to humanity 6. Dissociation of the essential self occurs when body is no longer capable of being an intermediary for the soul 7. Birth into the infinite spiritual life where the process of further development continues ad infinitum

C. Initial Experience after Dissociation of “Essential Self” (Soul) from Body 1. Immediate joy if lived well or immediate despair if willfully neglected spiritual development and preparation 2. Review and assessment of life and how one has responded to trials and opportunities 3. Retain all essential powers and individuality 4. Encounter others have known in mortal foundational stage of life 5. Begin where we left off spiritually and intellectually in mortal life 6. If died in sin and unbelief, can pray forgiveness and advancement 7. If have fostered belief and rendered service, then modes of further service and advancement will be made available, though ever remaining a human soul. 8. Will be able to meet and converse with Manifestation (presence of God)

What the Baha'i say regarding the Stages of Individual Evolution During the Mortal (Associative) Period of Our Individual Lives

Our Origin 1. We have no pre-existence 2. We do not emanate from “collective consciousness” but from God 3. Our Individuality begins when our soul associates with our embryo during conception 4. Our Personality (individuality) is from beginning, is a unique creation, and will remain so eternally 5. Since we are “human” from conception, there is no further point at which one “becomes” human.

1. The Human Soul Does Not Pre-Exist The Prophets, unlike us, are pre-existent. The Soul of Christ existed in the spiritual world before His birth in this world. We cannot imagine what that world is like, so words are inadequate to picture His state of being. (Shoghi Effendi, quoted in LOG, 504)

1. The Human Soul Does Not Pre-Exist The Prophets, unlike us, us are pre-existent. The Soul of Christ existed in the spiritual world before His birth in this world. We cannot imagine what that world is like, so words are inadequate to picture His state of being. (Shoghi Effendi, quoted in LOG, 504)

2. The Individual Soul “Emanates from God” The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer -- that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation…. Therefore, the proceeding of the human spirits from God is through emanation.

2. The Individual Soul “Emanates from God” The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer -- that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation…. Therefore, the proceeding of the human spirits from God is through emanation

3. The Relationship of the Soul with the Body is Associative For if you examine the human body, you will not find a special spot or locality for the spirit, for it has never had a place; it is immaterial. It has a connection with the body like that of the sun with this mirror. The sun is not within the mirror, but it has a connection with the mirror. (Abdu'l-Baha, SAQ 242)

3. The Relationship of the Soul with the Body is Associative For if you examine the human body, you will not find a special spot or locality for the spirit, for it has never had a place; it is immaterial. It has a connection with the body like that of the sun with this mirror The sun is not within the mirror, but it has a connection with the mirror. (Abdu'l-Baha, SAQ 242)

4. Emanation of the Soul and its Association with the Body Begins at Conception No revelation from God has ever taught re-incarnation; this is a man-made conception. The soul of man comes into being at conception. (LOG 536)

4. Emanation of the Soul and its Association with the Body Begins at Conception No revelation from God has ever taught re-incarnation; this is a man-made conception. The soul of man comes into being at conception. (LOG 536)

5. Our Individuality (Distinct Personality) is from the Beginning The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world…. (Abdu'l-Bahá, SAQ 239)

5. Our Individuality (Distinct Personality) is from the Beginning The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world…. (Abdu'l-Bahá, SAQ 239)

6. Our Individuality is Eternal Evolution in the life of the individual starts with the formation of the human embryo and passes through various stages, and even continues after death in another form. The human spirit is capable of infinite development. (letter on behalf of Guardian LOG #1820, 536) Man's identity or rather his individuality is never lost. His reality as a person remains intact throughout the various states of his development. He does not pre-exist in any form before coming into this world. (letter on behalf of Guardian, LOG #1820, 536)

6. Our Individuality is Eternal Evolution in the life of the individual starts with the formation of the human embryo and passes through various stages, and even continues after death in another form. The human spirit is capable of infinite development (letter on behalf of Guardian, LOG #1820, 536) Man's identity or rather his individuality is never lost. His reality as a person remains intact throughout the various states of his development. He does not pre-exist in any form before coming into this world (letter on behalf of Guardian, LOG #1820, 536)

7. Our Awareness of Our Body is Inherent because the Spirit Emanates from the Soul and Surrounds the Body …the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift. (Abdu'l-Baha SAQ 157)

7. Our Awareness of Our Body is Inherent because the Spirit Emanates from the Soul and Surrounds the Body …the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift. (Abdu'l-Baha SAQ 157)

B. The Purpose of Our Physical Experience 1. 2. 3. 4. 5. 6. 7. To know and to worship God: knowledge plus action To recognize the signs and names of God – spiritual attribute manifest in material form and relationships To express that understanding in countless patterns of action To habituate these responses and thereby refine our comportment and our soul itself To thereby instigate and sustain our own evolution To become ever more detached from the need for physical feedback To thereby prepare strategically for our transition to our third birth in to the realm of the spirit

1. Purpose after Birth is To Know and to Worship God These twin duties [to recognize the Manifestation and follow His laws and guidance] are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration. (Bahá'u'lláh, Aqdas #1, 19) I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee. (Baha’u’llah, Baha'i Prayers 3) [These twin duties are inseparable, reciprocal, progressive, and infinitely refinable, whether in this world or the next]

2. These Dual and Reciprocal Duties are Possible Because Material Reality is a Metaphorical Counterpart Expression of the Spiritual Realm 1. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. (Abdu’l-Baha PUP 9) 2. Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things. (Baha’u’llah Persian Hidden Word #29 3. Know thou that every created thing is a sign of the revelation of God. Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendor. (Baha'u'llah, Gleanings 184)

2. These Dual and Reciprocal Duties are Possible Because Material Reality is a Metaphorical Counterpart Expression of the Spiritual Realm 1. The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. (Abdu’l-Baha PUP 9) 2. Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things (Baha’u’llah Persian Hidden Word #29 3. Know thou that every created thing is a sign of the revelation of God Each, according to its capacity, is, and will ever remain, a token of the Almighty. Inasmuch as He, the sovereign Lord of all, hath willed to reveal His sovereignty in the kingdom of names and attributes, each and every created thing hath, through the act of the Divine Will, been made a sign of His glory. So pervasive and general is this revelation that nothing whatsoever in the whole universe can be discovered that doth not reflect His splendor. (Baha'u'llah, Gleanings 184)

3. Material Reality is a Classroom, an Introductory Course in Learning about the Nature of God (our knowledge of each dimension informs us about the other, therefore science and religion are truly complimentary studies) Living in seclusion or practising asceticism is not acceptable in the presence of God. It behoveth them that are endued with insight and understanding to observe that which will cause joy and radiance. (Bahá'u'lláh, Tablets 71) [Spiritual development is entirely theoretical until practiced and exercised in the arena of personal relationships and public interaction. ]

Powers of the Essential “Self” Essential self Spirit and powers emanating from essential self (Soul) Essential Capacities of Soul Translated into Physical Action and Sensibilities Consciousness Ideation Reason Will Memory Love Imagination Emotion Brain as Transceiver

direct methodology for acquiring information (still with associative relationship) Realm of the Spirit SOUL Mind (Conscious Self) Brain as Intermediary

4. Acquiring the Ability to Manifest and Habituate Attributes is Necessarily a Social Process

4. Acquiring the Ability to Manifest and Habituate Spiritual Attributes 1. Meditation and Reflection on Plan for applying knowledge to next stage of action 2. Volition and Action 3. Outcome 4. New Knowledge Gained

Reflection and Meditation Are Crucial in this Process—like Internal Consulation Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time -he cannot both speak and meditate. It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed. You cannot apply the name “man” to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts. Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit -- the bestowal of the Spirit is given in reflection and meditation. The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food. (Abdu'l-Baha, Paris Talks, 174)

Reflection and Meditation Are Crucial in this Process—like Internal Consultation Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time -he cannot both speak and meditate. It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed. You cannot apply the name “man” to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts. Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit -- the bestowal of the Spirit is given in reflection and meditation. The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food. (Abdu'l-Baha, Paris Talks, 174)

4. Performed in an ever-expanding and ascending Spiral This process is an IPG (intensive program of growth) for the individual 1. Meditation and Reflection on Plan for applying knowledge to next stage of action 2. Volition and Action 3. Outcome 4. New Knowledge Gained

5. Through this IPG, we thereby instigate and sustain our own spiritual evolution Knowledge Love of Humankind Action Be an advocate of peace, justice, human rights Love of Country Be faithful, lawful, dutiful, responsible Love of Community Be charitable, a source of unity, concern, care Love of Friends Be reliable, trustworthy, available Love of Family Be cheerful, helpful, kind, courteous Love of Self Be clean, determined, focused

6. To become ever more detached from 70 the need for physical feedback Spiritual Development 50 Physical Development 40 Maturation 10 30 20 0 “Three score and ten years” (70 years) Psalms 90: 10 Borrowed Time 60

Concept of “Leverage” Of Deeds Performed in this “Day” ess r g o r n. P Huma eeds D t s a P The Course of Human History

Concept of “Leverage” Of Deeds Performed in this “Day” Human Progress More Recent History The Course of Human History

Concept of “Leverage” Of Deeds Performed in this “Day” Maturation of Humankind Human Progress Past De eds Deeds in this “Day ”

C. Initial Experience after Dissociation of “Essential Self” (Soul) from Body 1. Immediate joy if lived well or immediate despair if willfully neglected spiritual development and preparation 2. Review and assessment of life and how one has responded to trials and opportunities 3. Retain all essential powers and individuality 4. Encounter others have known in mortal foundational stage of life 5. Begin where we left off spiritually and intellectually in mortal life 6. If died in sin and unbelief, can pray forgiveness and advancement 7. If have fostered belief and rendered service, then modes of further service and advancement will be made available, though ever remaining a human soul. 8. Will be able to meet and converse with Manifestation (presence of God)

1. Initial Emotional Experience Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 161)

1. Initial Experience (power) Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. (Baha'u'llah, Gleanings 161)

1. Initial Experience (power) Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. (Baha'u'llah, Gleanings 161)

1. Initial Experience (life review) The souls of the infidels, however, shall -- and to this I bear witness -- when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths. . (Baha'u'llah, Gleanings 170 -1)

1. Initial Experience (life review) The souls of the infidels, however, shall -- and to this I bear witness -- when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths. . (Baha'u'llah, Gleanings 170 -1)

1. Initial Experience (life review) O SON OF BEING! Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds. (Baha’u’llah, Arabic Hidden Word #31.

Life Review • 31. O SON OF BEING! • Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds. • (Baha'u'llah, The Arabic Hidden Words)

Can We Fail at the Last? With all his heart he should avoid fellowship with evil-doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire! (Baha'u'llah, Gleanings 265)

Can We Fail at the Last? With all his heart he should avoid fellowship with evil-doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner attained, at the hour of death, to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the Concourse on high! And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire! (Baha'u'llah, Gleanings 265)

How Can We Progress? The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name. (Abdu'l-Baha, SAQ 240)

How Can We Progress? The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name. (Abdu'l-Baha, SAQ 240)

How Can We Progress? The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name. (Abdu'l-Baha, SAQ 240)

How Can We Progress? The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name. (Abdu'l-Baha, SAQ 240)

No Free Will? We Cannot Plead for Forgiveness? We Cannot Instigate Our Own Progress?

YIKES!!

Forgiveness and Progress of Sinners It is even possible that the condition of those who have died in sin and unbelief may become changed -that is to say, they may become the object of pardon through the bounty of God, not through His justice -- for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God?

Forgiveness and Progress of Sinners It is even possible that the condition of those who have died in sin and unbelief may become changed -that is to say, they may become the object of pardon through the bounty of God, not through His justice -- for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God?

Forgiveness and Progress of Sinners Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations. --Abdu'l-Baha, SAQ 231 -2

Forgiveness and Progress of Sinners Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations. --Abdu'l-Baha, SAQ 231 -2

Pardon Available for Mirza Yahya • Beware lest the fire of thy presumptuousness debar thee from attaining to God's Holy Court. Turn unto Him, and fear not because of thy deeds. He, in truth, forgiveth whomsoever He desireth as a bounty on His part; no God is there but Him, the Ever-Forgiving, the All-Bounteous. We admonish thee solely for the sake of God. Shouldst thou accept this counsel, thou wilt have acted to thine own behoof; and shouldst thou reject it, thy Lord, verily, can well dispense with thee, and with all those who, in manifest delusion, have followed thee. Behold! God hath laid hold on him who led thee astray. Return unto God, humble, submissive and lowly; verily, He will put away from thee thy sins, for thy Lord, of a certainty, is the Forgiving, the Mighty, the All-Merciful. (Baha'u'llah, The Kitab -i-Aqdas, ¶ 84 p. 86 -7)

Unpardonable Sin • If a soul remains far from the manifestation, he may yet be awakened; for he did not recognize the manifestation of the divine perfections. But if he loathe divine perfections 128 themselves -- in other words, the Holy Spirit -- it is evident that he is like a bat which hates the light. • This detestation of the light has no remedy and cannot be forgiven -- that is to say, it is impossible for him to come near unto God. This lamp is a lamp because of its light; without the light it would not be a lamp. Now if a soul has an aversion for the light of the lamp, he is, as it were, blind, and cannot comprehend the light; and blindness is the cause of everlasting banishment from God. • • (Abdu'l-Baha, Some Answered Questions, p. 127) The meaning is this: to remain far from the light-holder does not entail everlasting banishment, for one may become awakened and vigilant; but enmity toward the light is the cause of everlasting banishment, and for this there is no remedy. 129 • (Abdu'l-Baha, Some Answered Questions, p. 127)

Free Will and Something to Do: prayer and service Learn well this Tablet, O Ahmad. Chant it during thy days and withhold not thyself therefrom. For verily, God hath ordained for the one who chants it, the reward of a hundred martyrs and a service in both worlds. These favors have We bestowed upon thee as a bounty on Our part and a mercy from Our presence, that thou mayest be of those who are grateful. (Baha’u’llah Tablet of Ahmad)

Free Will and Something to Do: prayer and service Learn well this Tablet, O Ahmad. Chant it during thy days and withhold not thyself therefrom. For verily, God hath ordained for the one who chants it, the reward of a hundred martyrs and a service in both worlds. These favors have We bestowed upon thee as a bounty on Our part and a mercy from Our presence, that thou mayest be of those who are grateful. (Baha’u’llah Tablet of Ahmad)

And More! And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Baha, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. (Baha'u'llah, Gleanings 169)

And More! And now concerning thy question whether human souls continue to be conscious one of another after their separation from the body. Know thou that the souls of the people of Baha, who have entered and been established within the Crimson Ark, shall associate and commune intimately one with another, and shall be so closely associated in their lives, their aspirations, their aims and strivings as to be even as one soul. (Baha'u'llah, Gleanings 169)

Do We Enter Presence of God? For the highest and most excelling grace bestowed upon men is the grace of "attaining unto the Presence of God" and of His recognition, which has been promised unto all people. (Baha'u'llah, The Kitab-i-Iqan, p. 138)

Entering the Presence of God We will have experience of God's spirit through His Prophets in the next world, but God is too great for us to know without this Intermediary. The Prophets know God, but how is more than our human minds can grasp. We believe we attain in the next world to seeing the Prophets. There is certainly a future life. Heaven and hell are conditions within our own beings. (Shoghi Effendi, High Endeavours 49 -50)

And Yet God is a “Personal God” What is meant by personal God is a God Who is conscious of His creation, Who has a Mind, a Will, a Purpose, and not, as many scientists and materialists believe, an unconscious and determined force operating in the universe. Such conception of the Divine Being, as the Supreme and ever present Reality in the world, is not anthropomorphic, for it transcends all human limitations and forms, and does by no means attempt to define the essence of Divinity which is obviously beyond any human comprehension. To say that God is a personal Reality does not mean that He has a physical form, or does in any way resemble a human being. To entertain such belief would be sheer blasphemy. (Shoghi Effendi, quoted in LOG 477)

Entering the Presence of God The essence of belief in Divine unity consisteth in regarding Him Who is the Manifestation of God and Him Who is the invisible, the inaccessible, the unknowable Essence as one and the same. By this is meant that whatever pertaineth to the former, all His acts and doings, whatever He ordaineth or forbiddeth, should be considered, in all their aspects, and under all circumstances, and without any reservation, as identical with the Will of God Himself. This is the loftiest station to which a true believer in the unity of God can ever hope to attain. Blessed is the man that reacheth this station, and is of them that are steadfast in their belief. (Baha'u'llah, Gleanings 166)

Some Concluding Considerations

Do Not Reverse Heaven and Hell Reversal is to make this life primary and the next life a loss of identity, a mere static existence where we are placed in a station according our earthly actions and remain there without chance for redemption, advancement , and nothing to do but become immersed in some ethereal collective consciousness where no individuality exists.

Do Not Reverse Heaven and Hell This life is a period of preparation. The next life is not merely a reflection of this life, but an entirely distinct reality where we retain our individuality, our “human” powers, and our timeless objective of spiritual development, but without the incumbrancers of a body and without distinctions of race, ethnicity, gender, or the desire or need for material acquisitions or texting or paying an electric bill.

Make Your Plans for the Afterlife 1. Whom would you first like to meet besides your own loved ones? 2. What questions would you like answered? 3. Whom or what group of people in this life would you most like to serve and assist? 4. What will you most enjoy about not having a body? (other than not having to brush your teeth)