I. Introduction
One of the most important aspects of the teachings embodied in Bahá'í writings
are elimination of prejudice. Prejudice is considered to be source of dissension
and conflict which as Bahá'u'lláh has indicated is "categorically forbidden in
this cause". Normally when one thinks of prejudice, one imagines racial, class,
religious, gender or national prejudices as main reasons for contention and strife
in human society. Abdu'l-Bahá in his writings has given equal weight to the subject
of harmony of science and religion and he has emphasized the fact that the lack
of unity between science and religion as a major cause of contention and strife.
He went as far to say that when unity of science and religion is acknowledged"
then differences of belief will disappear. All will become as one family, one
people." [1]
As one surveys the challenges of reconciling scientific thought with religious
beliefs, one becomes aware that the subject of evolution stands alone as the most
challenging area for harmonizing religion ad science. The problem is even more
amplified when one takes into account the ever-changing flood of new scientific
data coupled with the problem of reconciling the various (and sometimes contradictory)
systems of religious thought. It is difficult to underestimate the divisiveness
that permeates the debate on this subject. Both sides in this debate seem to
have dug in their heels incapable of hearing the other side's arguments and each
side seem to be equally to blame in contributing to the contentious atmosphere
surrounding this debate. The advocates of religion often get caught up in dogma
and fail to see the "inner" and "symbolic" meaning behind many of their religious
scripture. Scientists on the other hand seem to shun and reject any reference
of God to creation and consider the introduction of divinity to creation unscientific
and unworthy of consideration.
Scholars studying the Bahá'í views on evolution will find themselves fortunate,
as they will find a rich collection of Bahá'í scared writings elaborating on this
subject. But studying Bahá'í writings is not without its challenges. One has
to be careful not to jump into conclusions by reading specific quotations, since
it may lead to erroneous conclusions. One may, for example, come to a conclusion
that man was first an animal by reading this passage "but these only appeared
by degrees: first the mineral, then the plant, afterward the animal, and finally
man" [2] , but then reading quotation such as "Nevertheless, from the beginning
of the embryonic period he is of the species of man" one realizes the complexity
of analyzing Bahá'í writings on Evolution. [3]
The purpose of this essay is to attempt to provide some additional insight
on the Bahá'í perspective on evolution, specifically by analyzing the Bahá'í writings
in regards to "parallel evolution" and to also explore the spiritual implications
of the Bahá'í view on evolution.
II. Evolution as discussed in Bahá'í Writings
As one reads Bahá'í writings on evolution, one comes across a specific line
of argument presented by Abdu'l-Bahá that indicates that man from the beginning
of its existence has been a distinct species. Adbu'l-Baha uses the analogy of
a child growing at womb of mother repeatedly in presenting his arguments. For
example we read in the following passage,
"But from the beginning of man's existence he is a distinct species. In the
same way, the embryo of man in the womb of the mother was at first in a strange
form; then this body passes from shape to shape, from state to state, from form
to form, until it appears in utmost beauty and perfection. But even when in the
womb of the mother and in this strange form, entirely different from his present
form and figure, he is the embryo of the superior species, and not of the animal;
his species and essence undergo no change. Now, admitting that the traces of organs
which have disappeared actually exist, this is not a proof of the impermanence
and the non-originality of the species. At the most it proves that the form, and
fashion, and the organs of man have progressed. Man was always a distinct species,
a man, not an animal. So, if the embryo of man in the womb of the mother passes
from one form to another so that the second form in no way resembles the first,
is this a proof that the species has changed? that it was at first an animal,
and that its organs progressed and developed until it became a man? No, indeed!
How puerile and unfounded is this idea and this thought! For the proof of the
originality of the human species, and of the permanency of the nature of man,
is clear and evident" [4]
This repeated line of discussion by Abdu'l-Bahá has been a central theme in
many of his writings and talks and thus has provided the basis for many scholars
analyzing Bahá'í scriptures in this area. Many believe that this indicates a
biologically separate line evolution for the human species parallel to the animal
kingdom. In this parallel mode of evolution it is believed that from the beginning
of man's appearance on earth he evolved through a single and separate biological
line, always retaining its human identity. Many others have rejected this line
of argument and make the case that this does not negate the possibility that anatomically
humans may have an origin in the animal world, and indicate that this analogy
is meant to convey a "philosophical concept of the origin of complex order in
our world and the purposefulness of our cosmos based on God's plan" . They interpret
Abdu'l- Baha's statements as concerning mainly to the spiritual essence and spiritual
evolution of humanity separate from underlying biological evolvement of human
species. [5]
III. Parallel Evolution
Most authors studying the Bahá'í scripture on this subject, whether believing
in parallel evolution or not, believe that parallel evolution model assumes a
separate and distinct line for every biological species. This essay is
proposing that it is possible that what Bahá'í writings really indicate is the
impossibility of mutation of species between kingdoms but allows mutation of species
or forms within kingdoms. Bahá'u'lláh himself alluded to the mutation within
kingdoms in the following passage..
"Is it within human power, O Hakim, to effect in the constituent elements of
any of the minute and indivisible particles of matter so complete a transformation
as to transmute it into purest gold? Perplexing and difficult as this may appear,
the still greater task of converting satanic strength into heavenly power is one
that We have been empowered to accomplish" [6].
Here Bahá'u'lláh is indicating examples of transformation in mineral kingdom
and human kingdom. In the mineral kingdom he visualized a transformation or transmutation
of elements and he describes a parallel spiritual transformation in the
human kingdom.
Tree, a useful imagery
The use of tree is used repeatedly in Bahá'í scripture to convey spiritual
truths about the human condition. The statements such as "Ye are the fruits of
one tree, and the leaves of one branch" use tree as metaphor to convey the unity
of the human race. Also in other passages tree is used convey unity between sexes
where branches to are used to designate men, and leaves to designate women. Tree
imagery has also used by Abdu'l-Bahá to describe structures within animal and
vegetable kingdom.
"Furthermore, the forms and organisms of phenomenal being and existence in
each of the kingdoms of the universe are myriad and numberless. The vegetable
plane or kingdom for instance has its infinite variety of types and material structures
of plant life, each distinct and different within itself, no two exactly alike
in composition and detail, for there are no repetitions in nature, and the virtue
augmentative cannot be confined to any given image or shape. Each leaf has its
own particular identity, so to speak, its own individuality as a leaf. Therefore
each atom of the innumerable elemental atoms, during its ceaseless motion through
the kingdoms of existence as a constituent of organic composition, not only becomes
imbued with the powers and virtues of the kingdoms it traverses but also reflects
the attributes and qualities of the forms and organisms of those kingdoms. As
each of these forms has its individual and particular virtue." [7]
In the passage just quoted Abdu'l-Bahá not only categorizes different types
of biological beings within each kingdom, he also provides tree as a useful
imagery to describe its structure. Here the whole tree represents the attributes
of the vegetable kingdom as a whole and the leaves describe individual types and
forms within the kingdom.
The same imagery is used to
explain the evolution and structure in the human kingdom as we see in the
following quotation.
"And if this prejudice be the prejudice of nationality consider that all mankind
are of one nation; all have sprung from the tree of Adam, and Adam is the root
of the tree. That tree is one and all these nations are like branches, while the
individuals of humanity are like leaves, blossoms and fruits thereof" [8]
This tree analogy has been used in discussions by materialists on evolution.
Neo-Darwinism visualizes a tree-like structure, where it is stipulated that human
species and other animal species are branches within its model. It is by using
this model that they come to the conclusion that humans evolved from the animal.
What Bahá'í writings seem to indicate is that each kingdom has its own
separate tree. Within each kingdom one can assume that mutations happened,
but mutations between kingdoms is deemed an impossibility.
The impossibility of mutation between kingdoms is specifically mentioned in
the Bahá'í scripture as we see in the following quotation.
"It is the same with the other beings: a mineral, however far it may progress
in the mineral kingdom, cannot gain the vegetable power; also in a flower, however
far it may progress in the vegetable kingdom, no power of the senses will appear.
So this silver mineral cannot gain hearing or sight; it can only improve in its
own condition, and become a perfect mineral, but it cannot acquire the power of
growth, or the power of sensation, or attain to life; it can only progress in
its own condition". [9]
IV. Structure and Dynamics of change within each kingdom
The dynamics of change within the mineral, vegetable and animal kingdom are
generally well understood. The evolution of simple elements to more complex forms
in the mineral kingdom is explained scientifically. The same holds true in the
vegetable and animal kingdom. If it is assumed that human kingdom evolved through
a separate path than other kingdoms, naturally the question arises, what are the
dynamics of change in the human kingdom?
The following two
quotations shed some light on this subject
"Ye are all leaves of one tree and the fruits of one branch." By this it is
meant that the world of humanity is like a tree, the nations or peoples are the
different limbs or branches of that tree and the individual human creatures are
as the fruits and blossoms thereof" [10]
Here one can see that different nations, races and peoples represent the limbs
and branches of tree of humanity. One can see that different races evolved and
changed through out time to form nations and peoples. This evolution changed
the physical characteristic of humans as the statement by Bahá'u'lláh "ye are
the leaves of one tree" states that we are one species, the species of the human
race. This reality of oneness of mankind occupies a central position in the teachings
of the Bahá'í Faith.
Now as alluded before, in the human kingdom what mutates and changes are spiritual
attributes. What separates each human being from other is the degree which each
person transforms or mutates their spiritual reality to a higher form , and as
Bahá'u'lláh mentions the task of spiritual transformation or "mutation" of mankind
to a higher form is what he is empowered to accomplish. The evolution of spiritual
types also has evolved over time similar to the process of evolution of species
in the animal and vegetable kingdoms. This following quotation make the contrast
between mutations of species in animal and vegetable kingdoms and spiritual evolution
in human kingdom.
"Sense-perception gives rise to desire, desire to will, will to action, and
action again to sense-perception. This chain ever repeats itself, and so the powers
of thought, memory, reason, and the emotional capacities are evolved in spirit.
These power and capacities of spirit, expressed in individual human beings, constitute
human characters. Through these successive evolutionary steps, spirit develops
characters having Divine attributes. The positive, creative aspect of God is reflect
in the them. Individuality is derived from expression in individual form. Self-consciousness
accompanies individualised character, and the being thus endowed has the potentiality
of rising to the knowledge of God. Characters inspired by the universal human
spirit continue in lines of specific developing types, as did species in the vegetable
and animal kingdoms" [11]
V. Conclusion
The Bahá'í writings on evolution seem to indicate separate paths of evolution
between the mineral, vegetable, animal and human kingdoms. These teachings do
not negate the possibility of mutation or transformation within each kingdom.
But it seems to state the impossibility of mutation or evolution between kingdoms.
This has important implications for study of human development. First one cannot
use examples of mutation in animal kingdom to infer a mutation from animal kingdom
to human kingdom. Hence this model would be in conformity with most scientific
evidence, since most of the proofs cited for evolution involves the mutation paths
with animal and vegetable kingdoms. Secondly it puts emphasis in spiritual evolution
of humanity. In regards to human's physical attributes it stipulates that we are
the same species, thus providing a scientific and moral grounds for elimination
of prejudice. Here the different types, or "species" of humankind are its spiritual
attributes. The evolution and differences in physical attributes of humans are
deemed non-essential and irrelevant to the development of human race. Also to
the individual human, it places the emphasis on development to spiritual development
where the responsibility of transforming or mutating to a higher form is within
the reach of all individuals irrespective of race sex or national origin. Thirdly
it provides a holistic prospective for humanity. By looking at whole of humanity
as one tree, as Abdu'l-Bahá reminds us in the following passage, one needs to
acquires spiritual morals and values that requires us to spend our focus in assisting
and regenerating whole of human race.
The Blessed Beauty said: "All are the fruits of one tree and the leaves of
one branch." He likened the world of existence to one tree and all the souls to
leaves, blossoms and fruits. Therefore all the branches, leaves, blossoms and
fruits must be in the utmost of freshness, and the bringing about of this delicacy
and sweetness depends upon union and fellowship. Therefore they must assist each
other with all their power and seek everlasting life. Thus the friends of God
must manifest the mercy of the Compassionate Lord in the world of existence and
must show forth the bounty of the visible and invisible King. They must purify
their sight, and look upon mankind as the leaves, blossoms and fruits of the tree
of creation, and must always be thinking of doing good to someone, of love, consideration,
affection and assistance to somebody. [12]
VI. Bibiography
[1] Promulgation of Universal Peace P.65
[2] Some Answered Questions P. 199
[3] Some Answered Questions P. 193
[4] Some Answered Questions P. 184
[5] See Origin of Complex Biology …by Eberhard von Kitzing
[6] Gleanings of Writings of Bahá'u'lláh P. 200
[7] Foundation of world Unity
[8] Selection of Writings of Abdu'l-Bahá P. 299
[9] Some Answered Questions P. 230
[10] Abdu'l-Bahá, Bahá'í World Faith - Abdu'l-Bahá Section, p. 246
[11] Compilations, Bahá'í Scriptures, p. 301
[12] Abdu'l-Bahá, Bahá'í World Faith - Abdu'l-Bahá Section, p. 215
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