,tablet to ,august ,forel by #8,abdu'l-,bah ,edition #a1 7,september #bjjf7 ,,baha',i ,,terms ,,of ,,use ,you have permission to freely make and use copies of the text and any other information 7,content7 available on this ,site including printing1 emailing1 posting1 distributing1 copying1 downloading1 uploading1 transmitting1 displaying the ,content in whole or in part subject to the following3 #a4 ,our copyright notice and the source reference must be attached to the ,content2 #b4 ,the ,content may not be modified or altered in any way except to change the font or appearance2 #c4 ,the ,content must be used solely for a non-commercial purpose4 ,although this blanket permission to reproduce the ,content is given freely such that no special permission is required1 the ,bah' ,international ,community retains full copyright protection for all ,content included at this ,site under all applicable national and international laws4 ,for permission to publish1 transmit1 display or otherwise use the ,content for any commercial purpose1 please contact us 7http3_/_/reference4bahai4org_/en_/conta ct4html74 ,,contents ,baha'i ,terms of ,use #8,,abdu',l-,,bah',s ,,tablet ,,to ,,dr4 ,,forel ,pages #f-aj ,pages #aa-bj ,pages #ba-bh #8,,abdu',l-,,bah',s ,,tablet ,,to ,,dr4 ,,forel7#a7 ,pages #f-aj ,o revered personage1 lover of truth6 ,thy letter dated #bh ,july #aiba7b7 hath been received4 ,the contents thereof were most pleasing and indicated that1 praised be the ,lord1 thou art as yet young1 and searchest after truth1 that thy power of thought is strong and the discoveries of thy mind manifest4 ,numerous copies of the epistle ,i had written to ,dr4 ,f4 are spread far and wide and every one knoweth that it hath been revealed in the year #aiaj4 ,apart from this1 numerous epistles have been written before the war upon the same theme1 and reference1 too1 hath been made to these questions in the ,journal of the ,san ,francisco ,university1 the date whereof is known beyond any doubt47#c7 ,in like manner have the philosophers of broad vision praised highly the discourse eloquently delivered in the above-named ,university47#d7 ,a copy of that paper is thus enclosed and forwarded4 ,thy works are no doubt of great benefit1 and if published1 send us a copy of each4 ,by materialists1 whose belief with regard to ,divinity hath been explained1 is not meant philosophers in general1 but rather that group of materialists of narrow vision who worship that which is sensed1 who depend upon the five senses only1 and whose criterion of knowledge is limited to that which can be perceived by the senses4 ,all that can be sensed is to them real1 whilst whatever falleth not under the power of the senses is either unreal or doubtful4 ,the existence of the ,deity they regard as wholly doubtful4 ,it is as thou hast written1 not philosophers in general but narrow-minded materialists that are meant4 ,as to deistic philosophers1 such as ,socrates1 ,plato and ,aristotle1 they are indeed worthy of esteem and of the highest praise1 for they have rendered distinguished services to mankind4 ,in like manner we regard the materialistic1 accomplished1 moderate philosophers1 who have been of service 7to mankind74 ,we regard knowledge and wisdom as the foundation of the progress of mankind1 and extol philosophers who are endowed with broad vision4 ,peruse carefully the ,san ,francisco ,university ,journal that the truth may be revealed to thee4 ,now concerning mental faculties1 they are in truth of the inherent properties of the soul1 even as the radiation of light is the essential property of the sun4 ,the rays of the sun are renewed but the sun itself is ever the same and unchanged4 ,consider how the human intellect develops and weakens1 and may at times come to naught1 whereas the soul changeth not4 ,for the mind to manifest itself1 the human body must be whole2 and a sound mind cannot be but in a sound body1 whereas the soul dependeth not upon the body4 ,it is through the power of the soul that the mind comprehendeth1 imagineth and exerteth its influence1 whilst the soul is a power that is free4 ,the mind comprehendeth the abstract by the aid of the concrete1 but the soul hath limitless manifestations of its own4 ,the mind is circumscribed1 the soul limitless4 ,it is by the aid of such senses as those of sight1 hearing1 taste1 smell and touch1 that the mind comprehendeth1 whereas the soul is free from all agencies4 ,the soul as thou observest1 whether it be in sleep or waking1 is in motion and ever active4 ,possibly it may1 whilst in a dream1 unravel an intricate problem1 incapable of solution in the waking state4 ,the mind1 moreover1 understandeth not whilst the senses have ceased to function1 and in the embryonic stage and in early infancy the reasoning power is totally absent1 whereas the soul is ever endowed with full strength4 ,in short1 the proofs are many that go to show that despite the loss of reason1 the power of the soul would still continue to exist4 ,the spirit however possesseth various grades and stations4 ,as to the existence of spirit in the mineral3 it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage4 ,this unknown secret1 too1 hath become known unto the materialists who now maintain that all beings are endowed with life1 even as ,he saith in the ,qur'n1 #8,all things are living'4 ,in the vegetable world1 too1 there is the power of growth1 and that power of growth is the spirit4 ,in the animal world there is the sense of feeling1 but in the human world there is an all-embracing power4 ,in all the preceding stages the power of reason is absent1 but the soul existeth and revealeth itself4 ,the sense of feeling understandeth not the soul1 whereas the reasoning power of the mind proveth the existence thereof4 ,in like manner the mind proveth the existence of an unseen ,reality that embraceth all beings1 and that existeth and revealeth itself in all stages1 the essence whereof is beyond the grasp of the mind4 ,thus the mineral world understandeth neither the nature nor the perfections of the vegetable world2 the vegetable world understandeth not the nature of the animal world1 neither the animal world the nature of the reality of man that discovereth and embraceth all things4 ,the animal is the captive of nature and cannot transgress the rules and laws thereof4 ,in man1 however1 there is a discovering power that transcendeth the world of nature and controlleth and interfereth with the laws thereof4 ,for instance1 all minerals1 plants and animals are captives of nature4 ,the sun itself with all its majesty is so subservient to nature that it hath no will of its own and cannot deviate a hair's-breadth from the laws thereof4 ,in like manner all other beings1 whether of the mineral1 the vegetable or the animal world1 cannot deviate from the laws of nature1 nay1 all are the slaves thereof4 ,man1 however1 though in body the captive of nature is yet free in his mind and soul1 and hath the mastery over nature4 ,consider3 according to the law of nature man liveth1 moveth and hath his being on earth1 yet his soul and mind interfere with the laws thereof1 and ,pages #aa-bj even as the bird he flieth in the air1 saileth speedily upon the seas and as the fish soundeth the deep and discovereth the things therein4 ,verily this is a grievous defeat inflicted upon the laws of nature4 ,so is the power of electrical energy3 this unruly violent force that cleaveth mountains is yet imprisoned by man within a globe6 ,this is manifestly interfering with the laws of nature4 ,likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed1 and transfereth them from the invisible plane to the visible4 ,this1 too1 is interfering with the law of nature4 ,in the same manner he discovereth the inherent properties of things that are the secrets of nature4 ,also he bringeth to light the past events that have been lost to memory1 and foreseeth by his power of induction future happenings that are as yet unknown4 ,furthermore1 communication and discovery are limited by the laws of nature to short distances1 whereas man1 through that inner power of his that discovereth the reality of all things1 connecteth the ,east with the ,west4 ,this1 too1 is interfering with the laws of nature4 ,similarly1 according to the law of nature all shadows are fleeting1 whereas man fixeth them upon the plate1 and this1 too1 is interference with a law of nature4 ,ponder and reflect3 all sciences1 arts1 crafts1 inventions and discoveries1 have been once the secrets of nature and in conformity with the laws thereof must remain hidden2 yet man through his discovering power interfereth with the laws of nature and transfereth these hidden secrets from the invisible to the visible plane4 ,this again is interfering with the laws of nature4 ,in fine1 that inner faculty in man1 unseen of the eye1 wresteth the sword from the hands of nature1 and giveth it a grievous blow4 ,all other beings1 however great1 are bereft of such perfections4 ,man hath the powers of will and understanding1 but nature hath them not4 ,nature is constrained1 man is free4 ,nature is bereft of understanding1 man understandeth4 ,nature is unaware of past events1 but man is aware of them4 ,nature forecasteth not the future2 man by his discerning power seeth that which is to come4 ,nature hath no consciousness of itself1 man knoweth about all things4 ,should any one suppose that man is but a part of the world of nature1 and he being endowed with these perfections1 these being but manifestations of the world of nature1 and thus nature is the originator of these perfections and is not deprived therefrom1 to him we make reply and say3 the part dependeth upon the whole2 the part cannot possess perfections whereof the whole is deprived4 ,by nature is meant those inherent properties and necessary relations derived from the realities of things4 ,and these realities of things1 though in the utmost diversity1 are yet intimately connected one with the other4 ,for these diverse realities an all-unifying agency is needed that shall link them all one to the other4 ,for instance1 the various organs and members1 the parts and elements1 that constitute the body of man1 though at variance1 are yet all connected one with the other by that all-unifying agency known as the human soul1 that causeth them to function in perfect harmony and with absolute regularity1 thus making the continuation of life possible4 ,the human body1 however1 is utterly unconscious of that all-unifying agency1 and yet acteth with regularity and dischargeth its functions according to its will4 ,now concerning philosophers1 they are of two schools4 ,thus ,socrates the wise believed in the unity of ,god and the existence of the soul after death2 as his opinion was contrary to that of the narrow-minded people of his time1 that divine sage was poisoned by them4 ,all divine philosophers and men of wisdom and understanding1 when observing these endless beings1 have considered that in this great and infinite universe all things end in the mineral kingdom1 that the outcome of the mineral kingdom is the vegetable kingdom1 the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man4 ,the consummation of this limitless universe with all its grandeur and glory hath been man himself1 who in this world of being toileth and suffereth for a time1 with divers ills and pains1 and ultimately disintegrates1 leaving no trace and no fruit after him4 ,were it so1 there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result1 no fruit1 no permanence and no effect4 ,it would be utterly without meaning4 ,they were thus convinced that such is not the case1 that this ,great ,workshop with all its power1 its bewildering magnificence and endless perfections1 cannot eventually come to naught4 ,that still another life should exist is thus certain1 and1 just as the vegetable kingdom is unaware of the world of man1 so we1 too1 know not of the ,great ,life hereafter that followeth the life of man here below4 ,our non-comprehension of that life1 however1 is no proof of its non-existence4 ,the mineral world1 for instance1 is utterly unaware of the world of man and cannot comprehend it1 but the ignorance of a thing is no proof of its non-existence4 ,numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life4 ,now concerning the ,essence of ,divinity3 in truth it is on no account determined by anything apart from its own nature1 and can in no wise be comprehended4 ,for whatsoever can be conceived by man is a reality that hath limitations and is not unlimited2 it is circumscribed1 not all-embracing4 ,it can be comprehended by man1 and is controlled by him4 ,similarly it is certain that all human conceptions are contingent1 not absolute2 that they have a mental existence1 not a material one4 ,moreover1 differentiation of stages in the contingent world is an obstacle to understanding4 ,how then can the contingent conceive the ,reality of the absolute8 ,as previously mentioned1 differentiation of stages in the contingent plane is an obstacle to understanding4 ,minerals1 plants and animals are bereft of the mental faculties of man that discover the realities of all things1 but man himself comprehendeth all the stages beneath him4 ,every superior stage comprehendeth that which is inferior and discovereth the reality thereof1 but the inferior one is unaware of that which is superior and cannot comprehend it4 ,thus man cannot grasp the ,essence of ,divinity1 but can1 by his reasoning power1 by observation1 by his intuitive faculties and the revealing power of his faith1 believe in ,god1 discover the bounties of ,his ,grace4 ,he becometh certain that though the ,divine ,essence is unseen of the eye1 and the existence of the ,deity is intangible1 yet conclusive spiritual proofs assert the existence of that unseen ,reality4 ,the ,divine ,essence as it is in itself is however beyond all description4 ,for instance1 the nature of ether is unknown1 but that it existeth is certain by the effects it produceth1 heat1 light and electricity being the waves thereof4 ,by these waves the existence of ether is thus proven4 ,and as we consider the outpourings of ,divine ,grace we are assured of the existence of ,god4 ,for instance1 we observe that the existence of beings is conditioned upon the coming together of various elements and their non-existence upon the decomposition of their constituent elements4 ,for decomposition causeth the dissociation of the various elements4 ,thus1 as we observe the coming together of elements giveth rise to the existence of beings1 and knowing that beings are infinite1 they being the effect1 how can the ,cause be finite8 ,now1 formation is of three kinds and of three kinds only3 accidental1 necessary and voluntary4 ,the coming together of the various constituent elements of beings cannot be accidental1 for unto every effect there must be a cause4 ,it cannot be compulsory1 for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in no wise be dissociated from it1 such as light that is the revealer of things1 heat that causeth the expansion of elements and the solar rays which are the essential property of the sun4 ,thus under such circumstances the decomposition of any formation is impossible1 for the inherent properties of a thing cannot be separated from it4 ,the third formation remaineth and that is the voluntary one1 that is1 an unseen force described as the ,ancient ,power1 causeth these elements to come together1 every formation giving rise to a distinct being4 ,as to the attributes and perfections such as will1 knowledge1 power and other ancient attributes that we ascribe to that ,divine ,reality1 these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the ,divine ,essence that cannot be comprehended4 ,for instance1 as we consider created things we observe infinite perfections1 and the created things being in the utmost regularity and perfection we infer that the ,ancient ,power on whom dependeth the existence of these beings1 cannot be ignorant2 thus we say ,he is ,all-,knowing4 ,it is certain that it is not impotent1 it must be then ,all-,powerful2 it is not poor1 it must be ,all-,possessing2 it is not non-existent1 it must be ,ever-,living4 ,the purpose is to show that these attributes and perfections that we recount for that ,universal ,reality are only in order to deny imperfections1 rather than to assert the perfections that the human mind can conceive4 ,thus we say ,his attributes are unknowable4 ,in fine1 that ,universal ,reality with all its qualities and attributes that we recount is holy and exalted above all minds and understandings4 ,as we1 however1 reflect with broad minds upon this infinite universe1 we observe that motion without a motive force1 and an effect without a cause are both impossible2 that every being hath come to exist under numerous influences and continually undergoeth reaction4 ,these influences1 too1 are formed under the action of still other influences4 ,for instance1 plants grow and flourish through the outpourings of vernal showers1 whilst the cloud itself is formed under various other agencies and these agencies in their turn are reacted upon by still other agencies4 ,for example1 plants and animals grow and develop under the influence of what the philosophers of our day designate as hydrogen and oxygen and are reacted upon by the effects of these two elements2 and these in turn are formed under still other influences4 ,the same can be said of other beings whether they affect other things or be affected4 ,such process of causation goes on1 and to maintain that this process goes on indefinitely is manifestly absurd4 ,thus such a chain of causation must of necessity lead eventually to ,him who is the ,ever-,living1 the ,all-,powerful1 who is ,self-,dependent and the ,ultimate ,cause4 ,this ,universal ,reality cannot be sensed1 it cannot be seen4 ,it must be so of necessity1 for it is ,all-,embracing1 not circumscribed1 and such attributes qualify the effect and not the cause4 ,and as we reflect1 we observe that man is like unto a tiny organism contained within a fruit2 this fruit hath developed out of the blossom1 the blossom hath grown out of the tree1 the tree is sustained by the sap1 and the sap formed out of earth and water4 ,how then can this tiny organism comprehend the nature of the garden1 conceive of the gardener and comprehend his being8 ,that is manifestly impossible4 ,should that organism understand and reflect1 it would observe that this garden1 this tree1 this blossom1 this fruit would in no wise have come to exist by themselves in such order and perfection4 ,similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself4 ,similarly in the world of being there exist forces unseen of the eye1 such as the force of ether previously mentioned1 that cannot be sensed1 that cannot be seen4 ,however1 from the effects it produceth1 that is from its waves and vibrations1 light1 heat1 electricity appear and are made evident4 ,in like manner is the power of growth1 of feeling1 of understanding1 of thought1 of memory1 of imagination and of discernment2 all these inner faculties are unseen of the eye and cannot be sensed1 yet all are evident by the effects they produce4 ,now as to the infinite ,power that knoweth no limitations2 limitation itself proveth the existence of the unlimited1 for the limited is known through the unlimited1 just as weakness itself proveth the existence of power1 ignorance the existence of knowledge1 poverty the existence of wealth4 ,without wealth there would be no poverty1 without knowledge no ignorance1 without light no darkness4 ,darkness itself is a proof of the existence of light for darkness is the absence of light4 ,now concerning nature1 it is but the essential properties and the necessary relations inherent in the realities of things4 ,and though these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together4 ,as one's vision is broadened and the matter observed carefully1 it will be made certain that every reality is but an essential requisite of other ,pages #ba-bh realities4 ,thus to connect and harmonize these diverse and infinite realities an all-unifying ,power is necessary1 that every part of existent being may in perfect order discharge its own function4 ,consider the body of man1 and let the part be an indication of the whole4 ,consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other4 ,every part is the essential requisite of all other parts and has a function by itself4 ,it is the mind that is the all-unifying agency that so uniteth all the component parts one with the other that each dischargeth its specific function in perfect order1 and thereby co-operation and reaction are made possible4 ,all parts function under certain laws that are essential to existence4 ,should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly2 and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown1 yet by its effects it manifesteth itself with the greatest power4 ,thus it hath been proven and made evident that these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by that ,universal ,reality1 so that order may be established in the world4 ,for example1 interaction and co-operation between the constituent parts of the human body are evident and indisputable1 yet this does not suffice2 an all-unifying agency is necessary that shall direct and control the component parts1 so that these through interaction and co-operation may discharge in perfect order their necessary and respective functions4 ,you are well aware1 praised be the ,lord1 that both interaction and co-operation are evident and proven amongst all beings1 whether large or small4 ,in the case of large bodies interaction is as manifest as the sun1 whilst in the case of small bodies1 though interaction be unknown1 yet the part is an indication of the whole4 ,all these interactions therefore are connected with that all-embracing power which is their pivot1 their centre1 their source and their motive power4 ,for instance1 as we have observed1 co-operation among the constituent parts of the human body is clearly established1 and these parts and members render services unto all the component parts of the body4 ,for instance1 the hand1 the foot1 the eye1 the ear1 the mind1 the imagination all help the various parts and members of the human body1 but all these interactions are linked by an unseen1 all-embracing power1 that causeth these interactions to be produced with perfect regularity4 ,this is the inner faculty of man1 that is his spirit and his mind1 both of which are invisible4 ,in like manner consider machinery and workshops and the interaction existing among the various component parts and sections1 and how connected they are one with the other4 ,all these relations and interactions1 however1 are connected with a central power which is their motive force1 their pivot and their source4 ,this central power is either the power of steam or the skill of the mastermind4 ,it hath therefore been made evident and proved that interaction1 co-operation and interrelation amongst beings are under the direction and will of a motive ,power which is the origin1 the motive force and the pivot of all interactions in the universe4 ,likewise every arrangement and formation that is not perfect in its order we designate as accidental1 and that which is orderly1 regular1 perfect in its relations and every part of which is in its proper place and is the essential requisite of the other constituent parts1 this we call a composition formed through will and knowledge4 ,there is no doubt that these infinite beings and the association of these diverse elements arranged in countless forms must have proceeded from a ,reality that could in no wise be bereft of will or understanding4 ,this is clear and proven to the mind and no one can deny it4 ,it is not meant1 however1 that that ,universal ,reality or the attributes thereof have been comprehended4 ,neither its ,essence nor its true attributes hath any one comprehended4 ,we maintain1 however1 that these infinite beings1 these necessary relations1 this perfect arrangement must of necessity have proceeded from a source that is not bereft of will and understanding1 and this infinite composition cast into infinite forms must have been caused by an all-embracing ,wisdom4 ,this none can dispute save he that is obstinate and stubborn1 and denieth the clear and unmistakable evidence1 and becometh the object of the blessed ,verse3 #8,they are deaf1 they are dumb1 they are blind and shall return no more'4 ,now regarding the question whether the faculties of the mind and the human soul are one and the same4 ,these faculties are but the inherent properties of the soul1 such as the power of imagination1 of thought1 of understanding2 powers that are the essential requisites of the reality of man1 even as the solar ray is the inherent property of the sun4 ,the temple of man is like unto a mirror1 his soul is as the sun1 and his mental faculties even as the rays that emanate from that source of light4 ,the ray may cease to fall upon the mirror1 but it can in no wise be dissociated from the sun4 ,in short1 the point is this1 that the world of man is supernatural in its relation to the vegetable kingdom1 though in reality it is not so4 ,relatively to the plant1 the reality of man1 his power of hearing and sight1 are all supernatural1 and for the plant to comprehend that reality and the nature of the powers of man's mind is impossible4 ,in like manner for man to comprehend the ,divine ,essence and the nature of the great ,hereafter is in no wise possible4 ,the merciful outpourings of that ,divine ,essence1 however1 are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the effusions of the ,divine ,grace1 the soul being counted as one1 rather than upon the ,divine ,essence itself4 ,this is the utmost limit for human understanding4 ,as it hath previously been mentioned1 these attributes and perfections that we recount of the ,divine ,essence1 these we have derived from the existence and observation of beings1 and it is not that we have comprehended the essence and perfection of ,god4 ,when we say that the ,divine ,essence understandeth and is free1 we do not mean that we have discovered the ,divine ,will and ,purpose1 but rather that we have acquired knowledge of them through the ,divine ,grace revealed and manifested in the realities of things4 ,now concerning our social principles1 namely the teachings of ,his ,holiness ,bah'u'llh spread far and wide fifty years ago1 they verily comprehend all other teachings4 ,it is clear and evident that without these teachings progress and advancement for mankind are in no wise possible4 ,every community in the world findeth in these ,divine ,teachings the realization of its highest aspirations4 ,these teachings are even as the tree that beareth the best fruits of all trees4 ,philosophers1 for instance1 find in these heavenly teachings the most perfect solution of their social problems1 and similarly a true and noble exposition of matters that pertain to philosophical questions4 ,in like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings1 and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind4 ,should these sublime teachings be diffused1 mankind shall be freed from all perils1 from all chronic ills and sicknesses4 ,in like manner are the ,bah' economic principles the embodiment of the highest aspirations of all wage-earning classes and of economists of various schools4 ,in short1 all sections and parties have their aspirations realized in the teachings of ,bah'u'llh4 ,as these teachings are declared in churches1 in mosques and in other places of worship1 whether those of the followers of ,buddha or of ,confucius1 in political circles or amongst materialists1 all shall bear witness that these teachings bestow a fresh life upon mankind and constitute the immediate remedy for all the ills of social life4 ,none can find fault with any of these teachings1 nay rather1 once declared they will all be acclaimed1 and all will confess their vital necessity1 exclaiming1 #8,verily this is the truth and naught is there beside the truth but manifest error4' ,in conclusion1 these few words are written1 and unto everyone they will be a clear and conclusive evidence of the truth4 ,ponder them in thine heart4 ,the will of every sovereign prevaileth during his reign1 the will of every philosopher findeth expression in a handful of disciples during his lifetime1 but the ,power of the ,holy ,spirit shineth radiantly in the realities of the ,messengers of ,god1 and strengtheneth ,their will in such wise as to influence a great nation for thousands of years and to regenerate the human soul and revive mankind4 ,consider how great is this power6 ,it is an extraordinary ,power1 an all-sufficient proof of the truth of the mission of the ,prophets of ,god1 and a conclusive evidence of the power of ,divine ,inspiration4 ,the ,glory of ,glories rest upon thee4 ,haifa1 #ba ,september #aiba4 ,,footnotes #a ,original ,persian text first published ,cairo #aibb4 ,this translation taken from ,the ,bah' ,world1 ,vol4 ,,xv1 pp4 #cg-dc4 #b #8,abdu'l-,bah is obviously referring to the letter from ,forel translated above and dated #bh ,december #aibj4 #c #8,abdu'l-,bah refers to ,his talk at ,stanford ,university1 ,palo ,alto1 ,california1 in #aiab1 which was published in the local newspaper and is also included in the collection of ,his talks in ,america1 entitled ,the ,promulgation of ,universal ,peace4 #d ,there #8,abdu'l-,bah distinguishes the materialistic and empirical philosophy of the modern ,west from the standard rationalistic philosophy of the ,greeks and ,persians1 and highlights the difference between theories of the essence of nature and of the origin of man4