What is a soul?

As to the question concerning the soul, know thou, verily, that "soul" is a term applied to numerous realities, according to the exigencies of the following relations in regard to development in the world of existence:

(1) In the mineral kingdom, soul is called "latent force," silently working for the disintegration of the substance of the mineral.

(2) In the vegetable kingdom it is called “virtue augmentative," or the power of growth, which attracts and absorbs the delicate materials of inorganic substance found in the mineral kingdom of matter, and transforms them into the condition of growth. Thus the inorganic substance found in the mineral kingdom becomes growing vegetable life through the effect of the word of God. This vegetable soul, i. e. "virtue augmentative," or power of growth, is a quality which is produced by the admixture of elements, and appears in accidental organisms, of which contingency is an essential attribute.

(3) In the animal kingdom it is called "sense perceptions" (or instinct). This soul term, as applied to the animal kingdom, is also a natural quality resulting from the mixture of the elements, and it appears from their mingling and combination, for it is a quality which results from the composition of bodies (organisms) and is dispersed at their decomposition. From this we are to understand that the animal soul is not endowed with the capacity of attaining immortality, as the life force is dispersed at the decomposition of the animal tissues.

All these things up to this point are a contingent reality, and are not a divine reality. But a contingent reality, which is perpetuated by the fullness of existence, will then suffer no corruption, and will thus become a divine reality, for the accidental reality is only distinguished from the existent reality by its subjection to corruption. For transformation is an essential necessity to every contingent reality, and this is what the mature wisdom has deemed advisable.

Physical powers and intellectual attainments are not sufficient for the advancement of the world of humanity – we also need assistance from the divine Father

The world of humanity cannot advance through mere physical powers and intellectual attainments; nay, rather, the Holy Spirit is essential. The divine Father must assist the human world to attain maturity. The body of man is in need of physical and mental energy but his spirit requires the life and fortification of the Holy Spirit. Without its protection and quickening the human world would be extinguished. His Holiness Jesus Christ declared, "Let the dead bury their dead." He also said, "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." It is evident therefore according to His Holiness that the human spirit which is not fortified by the presence of the Holy Spirit is dead and in need of resurrection by that divine power; otherwise, though materially advanced to high degrees man cannot attain full and complete progress. (Abdu'l-Baha, The Promulgation of Universal Peace, p. 181)

Material vs. Divine Civilizations -- from an interview between ‘Abdu’l-Baha and a San Francisco news reporter in 1912

Correspondent: Are you pleased with the United States?

‘Abdu’l-Baha: The continent of America is most progressive. The means of instructions are prepared; the educational institutions are thoroughly equipped and the pupils are being systematically trained and educated. The wealth is on an upward tendency. Its government is democratic. Its advancement is unceasing. Its nation is hospitable. Its people are loyal, energetic and noble. Its inhabitants are free and the lovers of liberty. Its men are civilized and its women are cultured, refined and idealistic. On the other hand, all these advantages are on the material plane, and I observe the majority of the people are submerged in the sea of materialism and agnosticism. The natural civilization is well-nigh perfect; but it is in need of the civilization of heaven -- Divine civilization.

Correspondent: What do you mean by "Divine civilization"?

The incredible station of Quddus and examples of his humility towards the Bab

“Quddus, immortalized by Him [the Bab] as Ismu'llahi'l-Akhir (the Last Name of God); on whom Bahá'u'lláh's Tablet of Kullu't-Ta'am later conferred the sublime appellation of Nuqtiy-i-Ukhra (the Last Point); whom He elevated, in another Tablet, to a rank second to none except that of the Herald of His Revelation; whom He identifies, in still another Tablet, with one of the ‘Messengers charged with imposture’ mentioned in the Qur'án; whom the Persian Bayan extolled as that fellow-pilgrim round whom mirrors to the number of eight Vahids revolve; on whose ‘detachment and the sincerity of whose devotion to God's will God prideth Himself amidst the Concourse on high;’ whom 'Abdu'l-Bahá designated as the ‘Moon of Guidance;’ and whose appearance the Revelation of St. John the Divine anticipated as one of the two ‘Witnesses’ into whom, ere the ‘second woe is past,’ the ‘spirit of life from God’ must enter” 
-Shoghi Effendi  ('God Passes By') 

Such a person showed incredible humility towards the Bab as documented below by the great historian Nabil:

"Upon His arrival in Jaddih, the Báb donned the pilgrim's garb, mounted a camel, and set out on His journey to Mecca [to perform His pilgrimage]. Quddus, however, notwithstanding the repeatedly expressed desire of his Master, preferred to accompany Him on foot all the way from Jaddih to that holy city. Holding in his hand the bridle of the camel upon which the Báb was riding, he walked along joyously and prayerfully, ministering to his Master's needs, wholly indifferent to the fatigues of his arduous march. Every night, from eventide until the break of day, Quddus, sacrificing comfort and sleep, would continue with unrelaxing vigilance to watch beside his Beloved, ready to provide for His wants and to ensure the means of His protection and safety." 
- Nabil  (The Dawn-Breakers, translated and edited by Shoghi Effendi) 
(For a brief account of his life please visit Baha'i Talks, Messages and Articles)

The Hidden Words have no sequence

The Hidden Words have no sequence. They are jewel-like thoughts sent out of the mind of the Manifestation of God to admonish and counsel men. (From a letter written on behalf of Shoghi Effendi, The Unfolding Destiny of the British Baha'i Community, p. 456)

The Guardian loved Africa

Africa, an untapped reservoir of spiritual potency and capacity, was the focal point of the beloved Guardian's Ten Year Crusade [1953-1963]. So important was its role in the development of the Plan and such joy did these victories bring to the heart of Shoghi Effendi during the latter years of his life, that Amatu'l-Baha Ruhiyyih Khanum placed the continent of Africa in the most prominent position on the globe that surmounts the pillar above his grave. The significance of Africa in the history of the Baha'i Faith has thus been recorded for all time. (Violette Nakhjavani, The Great African Safari, p. vii)

First Baha’i to live in Vancouver, Canada

In April of 1920, Marion Jack [then 56 years old] moved to Vancouver and was the first Baha'i to live there. She worked with Mrs. Laura Luther of Seattle to arrange for the visit of Jenab-i-Fadl Mazandarani to Vancouver. He spent seven days there in January and February of 1921. As a result of the teaching efforts made during this visit, four people became Baha’is. Marion stayed a few months longer in order to deepen the new believers and in 1922 returned to New Brunswick … (Marion Jack Immortal Heroine, publication Baha’i Canada, 1985) (For a brief write-up about Marion Jack, please visit Baha’i Heroes and Heroines)

Examples of changes in social laws associated with various past religions

… the purpose of the religion of God is the education of humanity and the unity and fellowship of mankind. Furthermore, we will establish the point that the foundations of the religions of God are one foundation. This foundation is not multiple, for it is reality itself. Reality does not admit of multiplicity, although each of the divine religions is separable into two divisions. One concerns the world of morality and the ethical training of human nature. It is directed to the advancement of the world of humanity in general; it reveals and inculcates the knowledge of God and makes possible the discovery of the verities of life. This is ideal and spiritual teaching, the essential quality of divine religion, and not subject to change or transformation. It is the one foundation of all the religions of God. Therefore, the religions are essentially one and the same.

What is the conclusive evidence of the divine origin of known Messengers of God?

What, then, is the mission of the divine Prophets? Their mission is the education and advancement of the world of humanity. They are the real Teachers and Educators, the universal Instructors of mankind. If we wish to discover whether any one of these great Souls or Messengers was in reality a Prophet of God, we must investigate the facts surrounding His life and history, and the first point of our investigation will be the education He bestowed upon mankind. If He has been an Educator, if He has really trained a nation or people, causing it to rise from the lowest depths of ignorance to the highest station of knowledge, then we are sure that He was a Prophet. This is a plain and clear method of procedure, proof that is irrefutable. We do not need to seek after other proofs. We do not need to mention miracles, saying that out of rock water gushed forth, for such miracles and statements may be denied and refused by those who hear them. The deeds of Moses are conclusive evidences of His Prophethood. If a man be fair, unbiased and willing to investigate reality, he will undoubtedly testify to the fact that Moses was, verily, a man of God and a great Personage. (Abdu'l-Baha, The Promulgation of Universal Peace, pp. 363)

Socrates, Hippocrates and other Greek philosophers visited Palestine and acquired wisdom from the Jewish prophets

This unique Personage [Moses], single and alone, rescued the children of Israel from bondage through the power of religious training and discipline. He led them to the Holy Land and founded there a great civilization which has become permanent and renowned and under which these people attained the highest degree of honor and glory. He freed them from bondage and captivity. He imbued them with qualities of progressiveness and capability. They proved to be a civilizing people with instincts toward education and scholastic attainment. Their philosophy became renowned; their industries were celebrated throughout the nations. In all lines of advancement which characterize a progressive people they achieved distinction. In the splendor of the reign of Solomon their sciences and arts advanced to such a degree that even the Greek philosophers journeyed to Jerusalem to sit at the feet of the Hebrew sages and acquire the basis of Israelitish law. According to eastern history this is an established fact. Even Socrates visited the Jewish doctors in the Holy Land, consorting with them and discussing the principles and basis of their religious belief. After his return to Greece he formulated his philosophical teaching of divine unity and advanced his belief in the immortality of the spirit beyond the dissolution of the body. Without doubt, Socrates absorbed these verities from the wise men of the Jews with whom he came in contact. Hippocrates and other philosophers of the Greeks likewise visited Palestine and acquired wisdom from the Jewish prophets, studying the basis of ethics and morality, returning to their country with contributions which have made Greece famous. (Abdu'l-Baha, The Promulgation of Universal Peace, pp. 361-369)

“The Báb wrote a letter containing three hundred and sixty derivatives of the root Baha” – Baha’u’llah’s name

The Báb announced that the greater Manifestation would take place after Him and called the Promised One "Him Whom God shall make manifest," saying that nine years later the reality of His own mission would become apparent. In His writings He stated that in the ninth year this expected One would be known; in the ninth year they would attain to all glory and felicity; in the ninth year they would advance rapidly. Between Bahá'u'lláh and the Báb there was communication privately. The Báb wrote a letter containing three hundred and sixty derivatives of the root Baha. (‘Abdu’l-Baha, The Promulgation of Universal Peace, p. 24)

Some religious references to the city of 'Akka

'Akká had achieved fame more than once in its long history. It had refused to bow to mighty conquerors. Prophets of Israel as well as the Prophet of Arabia had alluded to it in terms that exalted it above other towns and cities of glittering splendour. Hosea had said that 'Akká was 'a door of hope'. Ezekiel had referred to it as 'the gate that looketh toward the east' to which 'the glory of the God of Israel came from the way of the east' It was Ptolemais in the days when Jesus walked the Mediterranean shore. And Muhammad had said: 'Blessed the man that hath visited 'Akká, and blessed he that hath visited the visitor of 'Akká . . . A month in 'Akká is better than a thousand years elsewhere.' (Balyuzi, ‘Abdu'l-Baha - The Centre of the Covenant’, p. 25; citations from God Passes By, p. 187. See also Hosea ii. I5, and Ezekiel xliii. I-2. Hosea refers to it as ‘the valley of Achor’.)

Purpose of Bahá'í Administration

As the administrative work of the Cause steadily expands, as its various branches grow in importance and number, it is absolutely necessary that we bear in mind this fundamental fact that all these administrative activities, however harmoniously and efficiently conducted, are but means to an end, and should be regarded as direct instruments for the propagation of the Bahá'í Faith. Let us take heed lest in our great concern for the perfection of the administrative machinery of the Cause, we lose sight of the Divine Purpose for which it has been created. Let us be on our guard lest the growing demand for specialization in the administrative functions of the Cause detain us from joining the ranks of those who in the forefront of battle are gloriously engaged in summoning the multitude to this New Day of God. This indeed should be our primary concern; this is our sacred obligation, our vital and urgent need. Let this cardinal principle be ever borne in mind, for it is the mainspring of all future activities, the remover of every embarrassing obstacle, the fulfillment of our Master's dearest wish.
(Letter written by Shoghi Effendi dated January 10, 1926 published in Baha'i Administration, p. 102)

An ingenious calligraphic representation of certain Holy Words by Mishkin Qalam -- a very famous Baha’i artist and an Apostle of Baha’u’llah

Compiling about 12000 prophecies and traditions pertaining to the advent of the long awaited Promised One

Before the Advent of the Bab in 1844, “the eminent scholar, Mirza Ahmad-i-Azghandi, the most learned, the wisest and the most outstanding among the ulamas of Khurasan”, who later became an ardent believer, “… in anticipation of the advent of the promised Qá'im, had compiled above twelve thousand traditions and prophecies concerning the time and character of the expected Revelation, had circulated them among His fellow-disciples, and had encouraged them to quote them extensively to all congregations and in all meetings.” (Shoghi Effendi, God Passes By, p. 12)

Shoghi Effendi was more akin physically to his great-grandfather, Bahá'u'lláh

Fine-boned, even as a mature man, shorter than his grandfather had been, Shoghi Effendi was more akin physically to his great-grandfather, Bahá'u'lláh. He told me himself that 'Abdu'l-Bahá's sister, the Greatest Holy Leaf, would sometimes take his hand in hers and say "These are like the hands of my father". They were what I call intellectual hands, more square than tapering, strong, nervous, the veins standing out, very expressive in their gestures, very assured in their motions. (Ruhiyyih Khanum, The Priceless Pearl, p. 6)

How humanity benefits from the Manifestations of God …

The Holy Manifestations of God come into the world in order to effect the disappearance of the physical, the animal, dark aspect of man, so that the darkness in him may be dispelled, his imperfections be eradicated, his spiritual, heavenly phase may become manifest, his God like aspect may become paramount and his perfections might become visible, his innate great power may become known, and that all the virtues of the world of humanity potential within him may come to life. Thus these Holy Manifestations of God are the educators and trainers of the world of existence and they are the teachers of the world of humanity.
These Holy Manifestations of God liberate men from the world of darkness and nature. They deliver him from gloom, from error, from hideousness, from ignorance, from imperfections, and likewise from all the evil qualities. Then they cause him to be clad in the garment of perfection and high virtues. Men are ignorant; the Manifestations of God make them wise. They are animalistic; the Manifestations make them human. They are ferocious; the Manifestations cause them to become kingdoms of light. They are unjust; the Manifestations cause them to be just. Man is selfish; they cause him to be severed from self and desire. Men are haughty; the Manifestations cause them to become meek and amiable. They are earthly; the Manifestations cause them to be heavenly. They are material; They cause them to become divine. They are immature children; the Manifestations cause them to become mature. Men are poor; They cause them to become wealthy. They are base; they cause them to become noble. Men are mean, and They cause them to become lofty.

To be brief, these Holy Manifestations liberate the world of humanity from the imperfections which beset it and cause men to appear in the garment of heavenly perfections. Were it not for the coming of these Holy Manifestations of God, all men would be found on the plane of the animal. They would be similar to ignorant individuals who have never seen a school, who have never had a trainer. For such individuals will undoubtedly remain ignorant. (‘Abdu’l-Baha, from an address given at the Theosophical Society, 2228 Broadway, New York City, December 4, 1912; Star of the West, vol. VII, no. 8, August 1, 1916)

One’s spiritual progress implies subordinating ego to the enlightened soul

… the complete and entire elimination of the ego would imply perfection -- which man can never completely attain -- but the ego can and should be ever-increasingly subordinated to the enlightened soul of man. This is what spiritual progress implies. (From a letter dated 14 December 1941 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations vol II, p. 11)

The impact of the Advent of the Bab on many European writers in late 19th century

Writing in the American periodical Forum in 1925, the French literary critic Jules Bois remembered the extraordinary impact which the story of the Bab continued to have on educated opinion in Europe as the nineteenth century closed:

“All Europe was stirred to pity and indignation .... Among the litterateurs of my generation, in the Paris of 1890, the martyrdom of the Bab was still as fresh a topic as had been the first news of His death [in 1850]. We wrote poems about Him. Sarah Bernhardt entreated Catulle Mendes for a play on the theme of this historic tragedy.” (Shoghi Effendi, God Passes By, p. 56 and The Baha'i World, vol. 9, 1940-1944, p. 588.)

Writers as-diverse as Joseph Arthur de Gobineau, Edward Granville Browne, Ernest Renan, Aleksandr Tumanskiy, A.L.M. Nicolas, Viktor Rosen, Clement Huart, George Curzon, Matthew Arnold, and Leo Tolstoy were affected by the spiritual drama that had unfolded in Persia during the middle years of the nineteenth century. (Douglas Martin, The Mission of the Bab: Retrospective, 1944-1994, The Baha’i World, 1994-1995)

“A Russian poetess, member of the Philosophic, Oriental and Bibliological Societies of St. Petersburg, published in 1903 a drama entitled "The Báb," which a year later was played in one of the principal theatres of that city, was subsequently given publicity in London, was translated into French in Paris, and into German by the poet Fiedler, was presented again, soon after the Russian Revolution, in the Folk Theatre in Leningrad, and succeeded in arousing the genuine sympathy and interest of the renowned Tolstoy, whose eulogy of the poem was later published in the Russian press.” (Shoghi Effendi, God Passes By, p. 56)