BAHA'I ONTOLOGY

A look at a Baha'i Ontology.

Existence itself is three-ness.

1. Nothing that exists is simple, there are no simple objects or substances per se which exist in a non or unconditional way. All things have a fundamental nature which is structural and can be described as trinitarian in principle. All things by necessity have three aspects consisting of an individuality, a natural physical existence, and a spiritual (emergent or social-cultural) existence, the last of which acts in a teleological (or emergence of properties or processes) manner for the whole. Individuality may be equated with passive existence, while the activity of the physical nature and the spiritual nature create a dualistic or complementary continuum of constant dynamic activity or flux (like yin and yang). The three may be generally described as simply positive, negative and neutral, but no particular aspect is solely any one of these, each is capable in the right circumstances of changing its manner from postive to neutral to negative.


2. Each of these three aspects has an essential, independent structure, and thus can be described as -structures- per se. Thus if one asks what is individuality, the response is that it is a particular structure which is part of the existence of every thing or object or substance and this structure we label - individuality -. The same with the - physical - aspect (or body, form, etc.) and with the - spiritual - aspect (or content, meaning, etc.).


3. It should be further noted that each aspect of existence can also be further divided into three components and so on, ad infinitum. In other words, individuality can be further subdivided into three aspects (self, ego, persona for example). Thus three-ness is a prerequisite for existence. Things that exist are three in their fundamental or ontological nature. Structures are created or emerge from this three-ness. No three-ness, no structure; no structure, no - thing - to exist. For this reason substances, things or objects do not exist in any non or unconditional (ontologically real) sense, rather structures exist, and these structures are perceived to be substances, things or objects. Physical nature is a certain structure, individuality is a certain structure and spirit is a certain structure; the whole may also be within a structure encompassing the other structures. Nothing else can be said to exist as we think of existence.


4. Man is not a single ontological reality either, rather man, like all things and objects (everything that exists), has a reality based on the three-ness of all his real characteristics, and thus all realities consist of three-nesses, ad infinitum. Thus man is not just individuality, or a physical body, or a spiritual being, rather man must be seen as a whole per se, but this whole is also simply a structure consisting of components which are structures. Since unconditional objects do not exist, neither does an ontologically real single substance exist. This does not mean that there is nothing unique about a person, since obviously each and every person has an individuality (that is a personal structure) which is totally unique at conception and in adaptation and development during the persons lifetime.


5. This principle of three-ness or trinitarianism is the top-level or foundation ontology of the Baha'i teachings. For example this three-ness principle is found in the basic Baha'i concept of the Cosmos as being comprised of the following: (1.) God, (2.) The Prophetic World, and (3.) The World of Man (or the physical cosmos).


As Abdu'l-Baha comments in Some Answered Questions (SAQ):

Know that the conditions of existence are limited to the conditions of servitude, of prophethood and of Deity… (SAQ, Chapter LXII).

Also from SAQ:

We said that the Manifestations have three planes. First, the physical reality, which depends upon the body; secondly, the individual reality, that is to say, the rational soul; thirdly, the divine appearance, which is the divine perfections…(Chapter XXXIX.)

Also:

Know that the Holy Manifestations, though they have the degrees of endless perfections, yet, speaking generally, have only three stations. The first station is the physical; the second station is the human, which is that of the rational soul; the third is that of the divine appearance and the heavenly splendor. (Chapter XXXVIII.)

LVII

[Man] has the innate character, the inherited character, and the acquired character which is gained by education.

With regard to the innate character, although the divine creation is purely good, yet the varieties of natural qualities in man come from the difference of degree; all are excellent but they are more or less so, according to the degree. So all mankind possess intelligence and capacities, the intelligence, the capacity, and the worthiness of men differ. This is evident. [Individuality or the innate character is what is given to the individual by God and each individual has differing qualities and capacities.]

The variety of inherited qualities comes from strength and weakness of constitution [i.e. the body is the result of genetic, ie physical, inheritance and other physical factors].

…the difference of the qualities with regard to culture is very great; for education has great influence. Through education the ignorant become learned, the cowardly become valiant; through cultivation the crooked branch becomes straight…


Education must be considered as most important; for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.

(Chapter LVII).