Some Answered Questions, The Station of Man and His Progress after Death
Some Answered Questions, ‘Abdu’l-Bahá, Fifth Edition, page 271
The Station of Man and His Progress after Death
When we examine all things with the eye of discernment, we observe that they are generally confined to three categories: mineral, vegetable, and animal. Thus there are three classes of beings and each class has its associated species. Man is the most distinguished species in that he combines the perfections of all three classes—that is, he possesses a material body, the power of growth, and the power of sensation. Beyond the mineral, vegetable, and animal perfections, however, he also possesses a special perfection of which other created things are bereft, namely, the perfections of the mind. Thus man is the noblest of all existing things.
Man is in the ultimate degree of materiality and the beginning of spirituality; that is, he is at the end of imperfection and the beginning of perfection. He is at the furthermost degree of darkness and the beginning of the light. That is why the station of man is said to be the end of night and the beginning of day, meaning that he encompasses all the degrees of imperfection and that he potentially possesses all the degrees of perfection. He has both an animal side and an angelic side, and the role of the educator is to so train human souls that the angelic side may overcome the animal. Thus, should the divine powers, which are identical with perfection, overcome in man the satanic powers, which are absolute imperfection, he becomes the noblest of all creatures, but should the converse take place, he becomes the vilest of all beings. That is why he is the end of imperfection and the beginning of perfection.
In no other species in the world of existence can such difference, distinction, contrast, and contradiction be seen as in man. For instance, it is upon man that the effulgent light of the Divinity has been shed, as it was with Christ—see how glorious and noble man is! At the same time, he worships stones, trees, and lumps of clay—see how wretched he is, that the object of his worship should be the basest degrees of existence, that is, lifeless stones and clods of earth, mountains, woods, and trees! What greater wretchedness can there be for man than to worship the lowliest of all things?
Moreover, knowledge is a human attribute but so is ignorance; truthfulness is a human attribute but so is falsehood; and the same holds true of trustworthiness and treachery, justice and tyranny, and so forth. In brief, every perfection and virtue, as well as every vice, is an attribute of man. Consider, likewise, the differences that exist among the members of the human race. Christ was in the form of a man and so was Caiaphas; Moses was a man and so was Pharaoh; Abel was a man and so was Cain; Bahá’u’lláh was a man and so was Yaḥyá. That is why man is said to be the greatest sign of God—that is, he is the Book of Creation—for all the mysteries of the universe are found in him. Should he come under the shadow of the true Educator and be rightly trained, he becomes the gem of gems, the light of lights, and the spirit of spirits; he becomes the focal centre of divine blessings, the wellspring of spiritual attributes, the dawning-place of heavenly lights, and the recipient of divine inspirations. Should he, however, be deprived of this education, he becomes the embodiment of satanic attributes, the epitome of animal vices, and the source of all that is oppressive and dark.
This is the wisdom of the appearance of the Prophets: to educate humanity, that this lump of coal may become a diamond and this barren tree may be grafted and yield fruit of the utmost sweetness and delicacy. And after the noblest stations in the world of humanity have been attained, further progress can be made only in the degrees of perfection, not in station, for the degrees are finite but the divine perfections are infinite.
Both before and after casting off this elemental frame, the human soul progresses in perfections but not in station. The progression of all created things culminates in perfect man, and no greater being than him exists: Man, having reached the human station, can progress only in perfections and not in station, for there is no higher station to which he can find passage than that of a perfect man. He can progress solely within the human station, as human perfections are infinite. Thus, however learned a man may be, it is always possible to imagine one even more learned.
And as the perfections of man are infinite, he can also advance in these perfections after his ascension from this world.