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Mind

And each one of these members hath its own special function. The mind force—whether we call it pre-existent or contingent—doth direct and co-ordinate all the members of the human body, seeing to it that each part or member duly performeth its own special function. If, however, there be some interruption in the power of the mind, all the members will fail to carry out their essential functions, deficiencies will appear in the body and the functioning of its members, and the power will prove ineffective.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 48)


But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit, and is its essential quality, as the sun’s rays are the essential necessity of the sun.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 316)


Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free.
(‘Abdu’l-Bahá, )


Consider what it is that singles man out from among created beings, and makes of him a creature apart. Is it not his reasoning power, his intelligence? Shall he not make use of these in his study of religion?
(‘Abdu’l-Bahá, Paris Talks, p. 144)


For, verily, the signs of these triune powers which exist in mankind are spirit, mind and soul. The spirit is the power of life, the mind is the power which apprehendeth the reality of things, and the soul is an intermediary between the Supreme Concourse and the lower concourse.
(Bahá’í Scriptures, p. 464)


How can man believe that which he knows to be opposed to reason? Is this possible? Can the heart accept that which reason denies? Reason is the first faculty of man, and the religion of God is in harmony with it.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 231)


It is a great pity that as yet so little is really known of the mind, its workings and the illnesses that afflict it; no doubt, as the world becomes more spiritually minded and scientists understand the true nature of man, more humane and permanent cures for mental diseases will be found.
(Shoghi Effendi, Lights of Guidance, p. 281)


It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 337)


Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 337


The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 337)


The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 337)


The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 337-338)


The sciences and arts, all inventions, crafts, trades and their products have come forth from the intellect of man. It is evident that within the human organism the intellect occupies the supreme station. Therefore, if religious belief, principle or creed is not in accordance with the intellect and the power of reason, it is surely superstition.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 63)


The soul, like the intellect, is an abstraction. Intelligence does not partake of the quality of space, though it is related to man’s brain. The intellect resides there, but not materially. Search in the brain you will not find the intellect. In the same way though the soul is the resident of the body, it is not to be found in the body.
(‘Abdu’l-Bahá, )


There is, however, a faculty in man which unfolds to his vision the secrets of existence. It gives him a power whereby he may investigate the reality of every object. It leads man on and on to the luminous station of divine sublimity and frees him from all the fetters of self, causing him to ascend to the pure heaven of sanctity. 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, Divine Philosophy, p. 121-122)


This supreme emblem of God stands first in the order of creation and first in rank, taking precedence over all created things…Before all else, God created the mind.” (‘Abdu’l-Bahá)