[‘Abdu’l-Bahá said]: “Strange indeed that after 20 years of training in colleges and universities man should reach such a station wherein he will deny the existence of the ideal or that which is not perceptible to the senses. Have you ever stopped to think that the animal already has graduated from such a university? Have you ever realized that the cow is already a professor emeritus of that university? For the cow without hard labor and study is already a philosopher of the superlative degree in the school of nature. The cow denies everything that is not tangible, saying, “I can see! I can eat! Therefore, I believe only in what is tangible!” Then why should we go to the colleges? Let us go to the cow.
Writing about this, Mahmud-Zarqáni commented, “When the Master uttered these words, everyone burst into laughter. This kind of humor, delivered in such a lighthearted manner, is popular and accepted by the Americans and so brought smiles and joy to the audience.” His assessment seems to have been correct, for Lua wrote to Agnes Parsons about this story: “We‘re laughing yet!”
(Earl Redman, ‘Abdu’l-Bahá in Their Midst, p. 223-224)
On 17 August He spoke of true knowledge: in cities like New York the people are submerged in the sea of materialism. Their sensibilities are attuned to material forces, their perceptions purely physical. The animal energies predominate in their activities; all their thoughts are directed to material things; day and night they are devoted to the attractions of this world, without aspiration beyond the life that is vanishing and mortal. In schools and temples of learning knowledge of the sciences acquired is based upon material observations only; there is no realisation of Divinity in their methods and conclusions – all have reference to the world of matter. They are not interested in attaining knowledge of the mysteries of God or understanding the secrets of the heavenly kingdom; what they acquire is based altogether upon visible and tangible evidences. Beyond these evidences they are without susceptibilities; they have no idea of the world of inner significances and are utterly out of touch with God, considering this an indication of reasonable attitude and philosophical judgment whereof they are self-sufficient and proud. As a matter of Fact, this supposed excellence is possessed in its superlative degree by the animals. The animals are without knowledge of God; so to speak, they are deniers of the Divinity and understand nothing of the Kingdom and its heavenly mysteries. As deniers of the Kingdom, they are utterly ignorant of spiritual things and uninformed of the supernatural world. Therefore, if it be a perfection and virtue to be without knowledge of God and His Kingdom, the animals have attained the highest degree of excellence and proficiency. Then the donkey is the greatest scientist and the cow an accomplished naturalist, for they have obtained what they know without schooling and years of laborious study in colleges, trusting implicitly to the evidence of the senses and relying solely upon intuitive virtues. The cow, for instance, is a lover of the visible and a believer in the tangible, contented and happy when pasture is plenty, perfectly serene, a blissful exponent of the transcendental school of philosophy. Such is the status of the material philosophers, who glory in sharing the condition of the cow, imagining themselves in a lofty station. Reflect upon their ignorance and blindness. Nay, rather, the virtue of man is this: that he can investigate the ideals of the kingdom and attain knowledge which is denied the animal in its limitation. The station of man is this: that he has the power to attain those ideals and thereby differentiate and consciously distinguished himself an infinite degree above the kingdoms of existence below him.
(Earl Redman, ‘Abdu’l-Bahá in Their Midst, p. 167-168)