1: NATURE IS GOVERNED BY ONE
UNIVERSAL LAW

Nature is that condition, that reality, which in
appearance consists in life and death, or, in other words, in the
composition and decomposition of all things.

This Nature is subjected to an absolute organization, to
determined laws, to a complete order and a finished design, from
which it will never depart—to such a degree, indeed, that if
you look carefully and with keen sight, from the smallest invisible
atom up to such large bodies of the world of existence as the globe
of the sun or the other great stars and luminous spheres, whether you
regard their arrangement, their composition, their form or their
movement, you will find that all are in the highest degree of
organization and are under one law from which they will never depart.

But when you look at Nature itself, you see that it has
no intelligence, no will. For instance, the nature of fire is to
burn; it burns without will or intelligence. The nature of water is
fluidity; it flows without will or intelligence. The nature of the
sun is radiance; it shines without will or intelligence. The nature
of vapor is to ascend; it ascends without will or intelligence. Thus
it is clear that the natural movements of all things are compelled;
there are no voluntary movements except those of animals and, above
all, those of man. Man is able to resist and to oppose Nature because
he discovers the constitution of things, and through this he commands
the forces of Nature; all the inventions he has made are due to his
discovery of the constitution of things. For example, he invented the
telegraph, which is the means of communication between the East and
the West. It is evident, then, that man rules over Nature.

Now, when you behold in existence such organizations,
arrangements and laws, can you say that all these are the effect of
Nature, though Nature has neither intelligence nor perception? If
not, it becomes evident that this Nature, which has neither
perception nor intelligence, is in the grasp of Almighty God, Who is
the Ruler of the world of Nature; whatever He wishes, He causes
Nature to manifest.

One of the things which has appeared in the world of
existence, and which is one of the requirements of Nature, is human
life. Considered from this point of view man is the branch; nature is
the root. Then can the will and the intelligence, and the perfections
which exist in the branch, be absent in the root?

It is said that Nature in its own essence is in the
grasp of the power of God, Who is the Eternal Almighty One: He holds
Nature within accurate regulations and laws, and rules over it.1

2: PROOFS AND EVIDENCES OF THE
EXISTENCE OF GOD

One of the proofs and demonstrations of the existence of
God is the fact that man did not create himself: nay, his creator and
designer is another than himself.

It is certain and indisputable that the creator of man
is not like man because a powerless creature cannot create another
being. The maker, the creator, has to possess all perfections in
order that he may create.

Can the creation be perfect and the creator imperfect?
Can a picture be a masterpiece and the painter imperfect in his art?
For it is his art and his creation. Moreover, the picture cannot be
like the painter; otherwise, the painting would have created itself.
However perfect the picture may be, in comparison with the painter it
is in the utmost degree of imperfection.

The contingent world is the source of imperfections: God
is the origin of perfections. The imperfections of the contingent
world are in themselves a proof of the perfections of God.

For example, when you look at man, you see that he is
weak. This very weakness of the creature is a proof of the power of
the Eternal Almighty One, because, if there were no power, weakness
could not be imagined. Then the weakness of the creature is a proof
of the power of God; for if there were no power, there could be no
weakness; so from this weakness it becomes evident that there is
power in the world. Again, in the contingent world there is poverty;
then necessarily wealth exists, since poverty is apparent in the
world. In the contingent world there is ignorance; necessarily
knowledge exists, because ignorance is found; for if there were no
knowledge, neither would there be ignorance. Ignorance is the
nonexistence of knowledge, and if there were no existence,
nonexistence could not be realized.

It is certain that the whole contingent world is
subjected to a law and rule which it can never disobey; even man is
forced to submit to death, to sleep and to other conditions—that
is to say, man in certain particulars is governed, and necessarily
this state of being governed implies the existence of a governor.
Because a characteristic of contingent beings is dependency, and this
dependency is an essential necessity, therefore, there must be an
independent being whose independence is essential.

In the same way it is understood from the man who is
sick that there must be one who is in health; for if there were no
health, his sickness could not be proved.

Therefore, it becomes evident that there is an Eternal
Almighty One, Who is the possessor of all perfections, because unless
He possessed all perfections He would be like His creation.

Throughout the world of existence it is the same; the
smallest created thing proves that there is a creator. For instance,
this piece of bread proves that it has a maker.

Praise be to God! the least change produced in the form
of the smallest thing proves the existence of a creator: then can
this great universe, which is endless, be self-created and come into
existence from the action of matter and the elements? How
self-evidently wrong is such a supposition!

These obvious arguments are adduced for weak souls; but
if the inner perception be open, a hundred thousand clear proofs
become visible. Thus, when man feels the indwelling spirit, he is in
no need of arguments for its existence; but for those who are
deprived of the bounty of the spirit, it is necessary to establish
external arguments.

3: THE NEED OF AN EDUCATOR

When we consider existence, we see that the mineral,
vegetable, animal and human worlds are all in need of an educator.

If the earth is not cultivated, it becomes a jungle
where useless weeds grow; but if a cultivator comes and tills the
ground, it produces crops which nourish living creatures. It is
evident, therefore, that the soil needs the cultivation of the
farmer. Consider the trees: if they remain without a cultivator, they
will be fruitless, and without fruit they are useless; but if they
receive the care of a gardener, these same barren trees become
fruitful, and through cultivation, fertilization and engrafting the
trees which had bitter fruits yield sweet fruits. These are rational
proofs; in this age the peoples of the world need the arguments of
reason.

The same is true with respect to animals: notice that
when the animal is trained it becomes domestic, and also that man, if
he is left without education, becomes bestial, and, moreover, if left
under the rule of nature, becomes lower than an animal, whereas if he
is educated he becomes an angel. For the greater number of animals do
not devour their own kind, but men, in the Sudan, in the central
regions of Africa, kill and eat each other.

Now reflect that it is education that brings the East
and the West under the authority of man; it is education that
produces wonderful industries; it is education that spreads great
sciences and arts; it is education that makes manifest new
discoveries and institutions. If there were no educator, there would
be no such things as comforts, civilization or humanity. If a man be
left alone in a wilderness where he sees none of his own kind, he
will undoubtedly become a mere brute; it is then clear that an
educator is needed.

But education is of three kinds: material, human and
spiritual. Material education is concerned with the progress and
development of the body, through gaining its sustenance, its material
comfort and ease. This education is common to animals and man.

Human education signifies civilization and progress—that
is to say, government, administration, charitable works, trades, arts
and handicrafts, sciences, great inventions and discoveries and
elaborate institutions, which are the activities essential to man as
distinguished from the animal.

Divine education is that of the Kingdom of God: it
consists in acquiring divine perfections, and this is true education;
for in this state man becomes the focus of divine blessings, the
manifestation of the words, “Let Us make man in Our image, and
after Our likeness.”2
This is the goal of the world of humanity.

Now we need an educator who will be at the same time a
material, human and spiritual educator, and whose authority will be
effective in all conditions. So if anyone should say, “I
possess perfect comprehension and intelligence, and I have no need of
such an educator,” he would be denying that which is clear and
evident, as though a child should say, “I have no need of
education; I will act according to my reason and intelligence, and so
I shall attain the perfections of existence”; or as though the
blind should say, “I am in no need of sight, because many other
blind people exist without difficulty.”

Then it is plain and evident that man needs an educator,
and this educator must be unquestionably and indubitably perfect in
all respects and distinguished above all men. Otherwise, if he should
be like the rest of humanity, he could not be their educator, more
particularly because he must be at the same time their material and
human as well as their spiritual educator—that is to say, he
must teach men to organize and carry out physical matters, and to
form a social order in order to establish cooperation and mutual aid
in living so that material affairs may be organized and regulated for
any circumstances that may occur. In the same way he must establish
human education—that is to say, he must educate intelligence
and thought in such a way that they may attain complete development,
so that knowledge and science may increase, and the reality of
things, the mysteries of beings and the properties of existence may
be discovered; that, day by day, instructions, inventions and
institutions may be improved; and from things perceptible to the
senses conclusions as to intellectual things may be deduced.

He must also impart spiritual education, so that
intelligence and comprehension may penetrate the metaphysical world,
and may receive benefit from the sanctifying breeze of the Holy
Spirit, and may enter into relationship with the Supreme Concourse.
He must so educate the human reality that it may become the center of
the divine appearance, to such a degree that the attributes and the
names of God shall be resplendent in the mirror of the reality of
man, and the holy verse “We will make man in Our image and
likeness” shall be realized.3

It is clear that human power is not able to fill such a
great office, and that reason alone could not undertake the
responsibility of so great a mission. How can one solitary person
without help and without support lay the foundations of such a noble
construction? He must depend on the help of the spiritual and divine
power to be able to undertake this mission. One Holy Soul gives life
to the world of humanity, changes the aspect of the terrestrial
globe, causes intelligence to progress, vivifies souls, lays the
basis of a new life, establishes new foundations, organizes the
world, brings nations and religions under the shadow of one standard,
delivers man from the world of imperfections and vices, and inspires
him with the desire and need of natural and acquired perfections.
Certainly nothing short of a divine power could accomplish so great a
work. We ought to consider this with justice, for this is the office
of justice.

A Cause which all the governments and peoples of the
world, with all their powers and armies, cannot promulgate and
spread, one Holy Soul can promote without help or support! Can this
be done by human power? No, in the name of God! For example, Christ,
alone and solitary, upraised the standard of peace and righteousness,
a work which all the victorious governments with all their hosts are
unable to accomplish. Consider what was the fate of so many and
diverse empires and peoples: the Roman Empire, France, Germany,
Russia, England, etc.; all were gathered together under the same
tent—that is to say, the appearance of Christ brought about a
union among these diverse nations, some of whom, under the influence
of Christianity, became so united that they sacrificed their lives
and property for one another. After the time of Constantine, who was
the protagonist of Christianity, divisions broke out among them. The
point is this, that Christ united these nations but after a while
governments became the cause of discord. What I mean is that Christ
sustained a Cause that all the kings of the earth could not
establish! He united the various religions and modified ancient
customs. Consider what great differences existed between Romans,
Greeks, Syrians, Egyptians, Phoenicians, Israelites and other peoples
of Europe. Christ removed these differences and became the cause of
love between these communities. Although after some time governments
destroyed this union, the work of Christ was accomplished.

Therefore, the Universal Educator must be at the same
time a physical, human and spiritual educator; and He must possess a
supernatural power, so that He may hold the position of a divine
teacher. If He does not show forth such a holy power, He will not be
able to educate, for if He be imperfect, how can He give a perfect
education? If He be ignorant, how can He make others wise? If He be
unjust, how can He make others just? If He be earthly, how can He
make others heavenly?

Now we must consider justly: did these Divine
Manifestations Who have appeared possess all these qualifications or
not?4
If They had not these qualifications and these perfections, They were
not real Educators.

Therefore, it must be our task to prove to the
thoughtful by reasonable arguments the prophethood of Moses, of
Christ and of the other Divine Manifestations. And the proofs and
evidences which we give are not based on traditional but on rational
arguments.

It has now been proved by rational arguments that the
world of existence is in the utmost need of an educator, and that its
education must be achieved by divine power. There is no doubt that
this holy power is revelation, and that the world must be educated
through this power which is above human power.

4: ABRAHAM

One of those Who possessed this power and was assisted
by it was Abraham. And the proof of it was that He was born in
Mesopotamia, and of a family who were ignorant of the Oneness of God.
He opposed His own nation and people, and even His own family, by
rejecting all their gods. Alone and without help He resisted a
powerful tribe, a task which is neither simple nor easy. It is as if
in this day someone were to go to a Christian people who are attached
to the Bible, and deny Christ; or in the Papal Court—God
forbid!—if such a one were in the most powerful manner to
blaspheme against Christ and oppose the people.

These people believed not in one God but in many gods,
to whom they ascribed miracles; therefore, they all arose against
Him, and no one supported Him except Lot, His brother’s son,
and one or two other people of no importance. At last, reduced to the
utmost distress by the opposition of His enemies, He was obliged to
leave His native land. In reality they banished Him in order that He
might be crushed and destroyed, and that no trace of Him might be
left.

Abraham then came into the region of the Holy Land. His
enemies considered that His exile would lead to His destruction and
ruin, as it seemed impossible that a man banished from His native
land, deprived of His rights and oppressed on all sides—even
though He were a king—could escape extermination. But Abraham
stood fast and showed forth extraordinary firmness—and God made
this exile to be to His eternal honor—until He established the
Unity of God in the midst of a polytheistic generation. This exile
became the cause of the progress of the descendants of Abraham, and
the Holy Land was given to them. As a result the teachings of Abraham
were spread abroad, a Jacob appeared among His posterity, and a
Joseph who became ruler in Egypt. In consequence of His exile a Moses
and a being like Christ were manifested from His posterity, and Hagar
was found from whom Ishmael was born, one of whose descendants was
Muḥammad. In consequence of His exile the Báb appeared
from His posterity,5
and the Prophets of Israel were numbered among the descendants of
Abraham. And so it will continue for ever and ever. Finally, in
consequence of His exile the whole of Europe and most of Asia came
under the protecting shadow of the God of Israel. See what a power it
is that enabled a Man Who was a fugitive from His country to found
such a family, to establish such a faith, and to promulgate such
teachings. Can anyone say that all this occurred accidentally? We
must be just: was this Man an Educator or not?

Since the exile of Abraham from Ur to Aleppo in Syria
produced this result, we must consider what will be the effect of the
exile of Bahá’u’lláh in His several removes
from Ṭihrán to Baghdád, from thence to
Constantinople, to Rumelia and to the Holy Land.

See what a perfect Educator Abraham was!

5: MOSES

Moses was for a long time a shepherd in the wilderness.
Regarded outwardly, He was a Man brought up in a tyrannical
household, and was known among men as One Who had committed a murder
and become a shepherd. By the government and the people of Pharaoh He
was much hated and detested.

It was such a Man as this that freed a great nation from
the chains of captivity, made them contented, brought them out from
Egypt, and led them to the Holy Land.

This people from the depths of degradation were lifted
up to the height of glory. They were captive; they became free. They
were the most ignorant of peoples; they became the most wise. As the
result of the institutions that Moses gave them, they attained a
position which entitled them to honor among all nations, and their
fame spread to all lands, to such a degree indeed that among
surrounding nations if one wished to praise a man one said, “Surely
he is an Israelite.” Moses established laws and ordinances;
these gave life to the people of Israel, and led them to the highest
possible degree of civilization at that period.

To such a development did they attain that the
philosophers of Greece would come and acquire knowledge from the
learned men of Israel. Such an one was Socrates, who visited Syria,
and took from the children of Israel the teachings of the Unity of
God and of the immortality of the soul. After his return to Greece,
he promulgated these teachings. Later the people of Greece rose in
opposition to him, accused him of impiety, arraigned him before the
Areopagus, and condemned him to death by poison.

Now, how could a Man Who was a stammerer, Who had been
brought up in the house of Pharaoh, Who was known among men as a
murderer, Who through fear had for a long time remained in
concealment, and Who had become a shepherd, establish so great a
Cause, when the wisest philosophers on earth have not displayed one
thousandth part of this influence? This is indeed a prodigy.

A Man Who had a stammering tongue, Who could not even
converse correctly, succeeded in sustaining this great Cause! If He
had not been assisted by divine power, He would never have been able
to carry out this great work. These facts are undeniable. Materialist
philosophers, Greek thinkers, the great men of Rome became famous in
the world, each one of them having specialized in one branch of
learning only. Thus Galen and Hippocrates became celebrated in
medicine, Aristotle in logic and reasoning, and Plato in ethics and
theology. How is it that a shepherd could acquire all of this
knowledge? It is beyond doubt that He must have been assisted by an
omnipotent power.

Consider also what trials and difficulties arise for
people. To prevent an act of cruelty, Moses struck down an Egyptian
and afterward became known among men as a murderer, more notably
because the man He had killed was of the ruling nation. Then He fled,
and it was after that that He was raised to the rank of a Prophet!

In spite of His evil repute, how wonderfully He was
guided by a supernatural power in establishing His great institutions
and laws!

6: CHRIST

Afterward Christ came, saying, “I am born of the
Holy Spirit.” Though it is now easy for the Christians to
believe this assertion, at that time it was very difficult. According
to the text of the Gospel the Pharisees said, “Is not this the
son of Joseph of Nazareth Whom we know? How can He say, therefore, I
came down from heaven?”6

Briefly, this Man, Who, apparently, and in the eyes of
all, was lowly, arose with such great power that He abolished a
religion that had lasted fifteen hundred years, at a time when the
slightest deviation from it exposed the offender to danger or to
death. Moreover, in the days of Christ the morals of the whole world
and the condition of the Israelites had become completely confused
and corrupted, and Israel had fallen into a state of the utmost
degradation, misery and bondage. At one time they had been taken
captive by the Chaldeans and Persians; at another time they were
reduced to slavery to the Assyrians; then they became the subjects
and vassals of the Greeks; and finally they were ruled over and
despised by the Romans.

This young Man, Christ, by the help of a supernatural
power, abrogated the ancient Mosaic Law, reformed the general morals,
and once again laid the foundation of eternal glory for the
Israelites. Moreover, He brought to humanity the glad tidings of
universal peace, and spread abroad teachings which were not for
Israel alone but were for the general happiness of the whole human
race.

Those who first strove to do away with Him were the
Israelites, His own kindred. To all outward appearances they overcame
Him and brought Him into direst distress. At last they crowned Him
with the crown of thorns and crucified Him. But Christ, while
apparently in the deepest misery and affliction, proclaimed, “This
Sun will be resplendent, this Light will shine, My grace will
surround the world, and all My enemies will be brought low.”
And as He said, so it was; for all the kings of the earth have not
been able to withstand Him. Nay, all their standards have been
overthrown, while the banner of that Oppressed One has been raised to
the zenith.

But this is opposed to all the rules of human reason.
Then it becomes clear and evident that this Glorious Being was a true
Educator of the world of humanity, and that He was helped and
confirmed by divine power.

7: MUḤAMMAD

Now we come to Muḥammad. Americans and Europeans
have heard a number of stories about the Prophet which they have
thought to be true, although the narrators were either ignorant or
antagonistic: most of them were clergy; others were ignorant Muslims
who repeated unfounded traditions about Muḥammad which they
ignorantly believed to be to His praise.

Thus some benighted Muslims made His polygamy the pivot
of their praises and held it to be a wonder, regarding it as a
miracle; and European historians, for the most part, rely on the
tales of these ignorant people.

For example, a foolish man said to a clergyman that the
true proof of greatness is bravery and the shedding of blood, and
that in one day on the field of battle a follower of Muḥammad
had cut off the heads of one hundred men! This misled the clergyman
to infer that killing is considered the way to prove one’s
faith to Muḥammad, while this is merely imaginary. The military
expeditions of Muḥammad, on the contrary, were always defensive
actions: a proof of this is that during thirteen years, in Mecca, He
and His followers endured the most violent persecutions. At this
period they were the target for the arrows of hatred: some of His
companions were killed and their property confiscated; others fled to
foreign lands. Muḥammad Himself, after the most extreme
persecutions by the Qurayshites, who finally resolved to kill
Him, fled to Medina in the middle of the night. Yet even then His
enemies did not cease their persecutions, but pursued Him to Medina,
and His disciples even to Abyssinia.

These Arab tribes were in the lowest depths of savagery
and barbarism, and in comparison with them the savages of Africa and
wild Indians of America were as advanced as a Plato. The savages of
America do not bury their children alive as these Arabs did their
daughters, glorying in it as being an honorable thing to do.7
Thus many of the men would threaten their wives, saying, “If a
daughter is born to you, I will kill you.” Even down to the
present time the Arabs dread having daughters. Further, a man was
permitted to take a thousand women, and most husbands had more than
ten wives in their household. When these tribes made war, the one
which was victorious would take the women and children of the
vanquished tribe captive and treat them as slaves.

When a man who had ten wives died, the sons of these
women rushed at each other’s mothers; and if one of the sons
threw his mantle over the head of his father’s wife and cried
out, “This woman is my lawful property,” at once the
unfortunate woman became his prisoner and slave. He could do whatever
he wished with her. He could kill her, imprison her in a well, or
beat, curse and torture her until death released her. According to
the Arab habits and customs, he was her master. It is evident that
malignity, jealousy, hatred and enmity must have existed between the
wives and children of a household, and it is, therefore, needless to
enlarge upon the subject. Again, consider what was the condition and
life of these oppressed women! Moreover, the means by which these
Arab tribes lived consisted in pillage and robbery, so that they were
perpetually engaged in fighting and war, killing one another,
plundering and devastating each other’s property, and capturing
women and children, whom they would sell to strangers. How often it
happened that the daughters and sons of a prince, who spent their day
in comfort and luxury, found themselves, when night fell, reduced to
shame, poverty and captivity. Yesterday they were princes, today they
are captives; yesterday they were great ladies, today they are
slaves.

Muḥammad received the Divine Revelation among
these tribes, and after enduring thirteen years of persecution from
them, He fled.8
But this people did not cease to oppress; they united to exterminate
Him and all His followers. It was under such circumstances that
Muḥammad was forced to take up arms. This is the truth: we are
not bigoted and do not wish to defend Him, but we are just, and we
say what is just. Look at it with justice. If Christ Himself had been
placed in such circumstances among such tyrannical and barbarous
tribes, and if for thirteen years He with His disciples had endured
all these trials with patience, culminating in flight from His native
land—if in spite of this these lawless tribes continued to
pursue Him, to slaughter the men, to pillage their property, and to
capture their women and children—what would have been Christ’s
conduct with regard to them? If this oppression had fallen only upon
Himself, He would have forgiven them, and such an act of forgiveness
would have been most praiseworthy; but if He had seen that these
cruel and bloodthirsty murderers wished to kill, to pillage and to
injure all these oppressed ones, and to take captive the women and
children, it is certain that He would have protected them and would
have resisted the tyrants. What objection, then, can be taken to
Muḥammad’s action? Is it this, that He did not, with His
followers, and their women and children, submit to these savage
tribes? To free these tribes from their bloodthirstiness was the
greatest kindness, and to coerce and restrain them was a true mercy.
They were like a man holding in his hand a cup of poison, which, when
about to drink, a friend breaks and thus saves him. If Christ had
been placed in similar circumstances, it is certain that with a
conquering power He would have delivered the men, women and children
from the claws of these bloodthirsty wolves.

Muḥammad never fought against the Christians; on
the contrary, He treated them kindly and gave them perfect freedom. A
community of Christian people lived at Najrán and were under
His care and protection. Muḥammad said, “If anyone
infringes their rights, I Myself will be his enemy, and in the
presence of God I will bring a charge against him.” In the
edicts which He promulgated it is clearly stated that the lives,
properties and honor of the Christians and Jews are under the
protection of God; and that if a Muḥammadan married a Christian
woman, the husband must not prevent her from going to church, nor
oblige her to veil herself; and that if she died, he must place her
remains in the care of the Christian clergy. Should the Christians
desire to build a church, Islám ought to help them. In case of
war between Islám and her enemies, the Christians should be
exempted from the obligation of fighting, unless they desired of
their own free will to do so in defense of Islám, because they
were under its protection. But as a compensation for this immunity,
they should pay yearly a small sum of money. In short, there are
seven detailed edicts on these subjects, some copies of which are
still extant at Jerusalem. This is an established fact and is not
dependent on my affirmation. The edict of the second Caliph9
still exists in the custody of the orthodox Patriarch of Jerusalem,
and of this there is no doubt.10

Nevertheless, after a certain time, and through the
transgression of both the Muḥammadans and the Christians,
hatred and enmity arose between them. Beyond this fact, all the
narrations of the Muslims, Christians and others are simply
fabrications, which have their origin in fanaticism, or ignorance, or
emanate from intense hostility.

For example, the Muslims say that Muḥammad cleft
the moon, and that it fell on the mountain of Mecca: they think that
the moon is a small body which Muḥammad divided into two parts
and threw one part on this mountain, and the other part on another
mountain.

Such stories are pure fanaticism. Also the traditions
which the clergy quote, and the incidents with which they find fault,
are all exaggerated, if not entirely without foundation.

Briefly, Muḥammad appeared in the desert of Ḥijáz
in the Arabian Peninsula, which was a desolate, sterile wilderness,
sandy and uninhabited. Some parts, like Mecca and Medina, are
extremely hot; the people are nomads with the manners and customs of
the dwellers in the desert, and are entirely destitute of education
and science. Muḥammad Himself was illiterate, and the Qur’án
was originally written upon the bladebones of sheep, or on palm
leaves. These details indicate the condition of the people to whom
Muḥammad was sent. The first question which He put to them was,
“Why do you not accept the Pentateuch and the Gospel, and why
do you not believe in Christ and in Moses?” This saying
presented difficulties to them, and they argued, “Our
forefathers did not believe in the Pentateuch and the Gospel; tell
us, why was this?” He answered, “They were misled; you
ought to reject those who do not believe in the Pentateuch and the
Gospel, even though they are your fathers and your ancestors.”

In such a country, and amidst such barbarous tribes, an
illiterate Man produced a book in which, in a perfect and eloquent
style, He explained the divine attributes and perfections, the
prophethood of the Messengers of God, the divine laws, and some
scientific facts.

Thus, you know that before the observations of modern
times—that is to say, during the first centuries and down to
the fifteenth century of the Christian era—all the
mathematicians of the world agreed that the earth was the center of
the universe, and that the sun moved. The famous astronomer who was
the protagonist of the new theory discovered the movement of the
earth and the immobility of the sun.11
Until his time all the astronomers and philosophers of the world
followed the Ptolemaic system, and whoever said anything against it
was considered ignorant. Though Pythagoras, and Plato during the
latter part of his life, adopted the theory that the annual movement
of the sun around the zodiac does not proceed from the sun, but
rather from the movement of the earth around the sun, this theory had
been entirely forgotten, and the Ptolemaic system was accepted by all
mathematicians. But there are some verses revealed in the Qur’án
contrary to the theory of the Ptolemaic system. One of them is “The
sun moves in a fixed place,” which shows the fixity of the sun,
and its movement around an axis.12
Again, in another verse, “And each star moves in its own
heaven.”13
Thus is explained the movement of the sun, of the moon, of the earth,
and of other bodies. When the Qur’án appeared, all the
mathematicians ridiculed these statements and attributed the theory
to ignorance. Even the doctors of Islám, when they saw that
these verses were contrary to the accepted Ptolemaic system, were
obliged to explain them away.

It was not until after the fifteenth century of the
Christian era, nearly nine hundred years after Muḥammad, that a
famous astronomer made new observations and important discoveries by
the aid of the telescope, which he had invented.14
The rotation of the earth, the fixity of the sun, and also its
movement around an axis, were discovered. It became evident that the
verses of the Qur’án agreed with existing facts, and
that the Ptolemaic system was imaginary.

In short, many Oriental peoples have been reared for
thirteen centuries under the shadow of the religion of Muḥammad.
During the Middle Ages, while Europe was in the lowest depths of
barbarism, the Arab peoples were superior to the other nations of the
earth in learning, in the arts, mathematics, civilization, government
and other sciences. The Enlightener and Educator of these Arab
tribes, and the Founder of the civilization and perfections of
humanity among these different races, was an illiterate Man,
Muḥammad. Was this illustrious Man a thorough Educator or not?
A just judgment is necessary.

8: THE BÁB

As for the Báb—may my soul be His
sacrifice!—at a youthful age, that is to say, when He had
reached the twenty-fifth year of His blessed life, He stood forth to
proclaim His Cause.15
It was universally admitted by the Shí’is that He
had never studied in any school and had not acquired knowledge from
any teacher; all the people of Shíráz bear
witness to this. Nevertheless, He suddenly appeared before the
people, endowed with the most complete erudition. Although He was but
a merchant, He confounded all the ‘ulamá of Persia.16
All alone, in a way which is beyond imagination, He upheld the Cause
among the Persians, who are renowned for their religious fanaticism.
This illustrious Soul arose with such power that He shook the
supports of the religion, of the morals, the conditions, the habits
and the customs of Persia, and instituted new rules, new laws and a
new religion. Though the great personages of the State, nearly all
the clergy, and the public men arose to destroy and annihilate Him,
He alone withstood them and moved the whole of Persia.

Many ‘ulamá and public men, as well as
other people, joyfully sacrificed their lives in His Cause, and
hastened to the plain of martyrdom.

The government, the nation, the doctors of divinity and
the great personages desired to extinguish His light, but they could
not do so. At last His moon arose, His star shone forth, His
foundations became firmly established, and His dawning-place became
brilliant. He imparted divine education to an unenlightened multitude
and produced marvelous results on the thoughts, morals, customs and
conditions of the Persians. He announced the glad tidings of the
manifestation of the Sun of Bahá to His followers and prepared
them to believe.

The appearance of such wonderful signs and great
results; the effects produced upon the minds of the people, and upon
the prevailing ideas; the establishment of the foundations of
progress; and the organization of the principles of success and
prosperity by a young merchant, constitute the greatest proof that He
was a perfect Educator. A just person will never hesitate to believe
this.

9: BAHÁ’U’LLÁH

Bahá’u’lláh17
appeared at a time when the Persian Empire was immersed in profound
obscurantism and ignorance and lost in the blindest fanaticism.

In the European histories, no doubt, you have read
detailed accounts of the morals, customs and ideas of the Persians
during the last centuries. It is useless to repeat them. Briefly, we
will say that Persia had fallen so low that to all foreign travelers
it was a matter of regret that this country, which in former times
had been so glorious and highly civilized, had now become so decayed,
ruined and upset, and that its population had lost its dignity.

It was at this time that Bahá’u’lláh
appeared. His father was one of the viziers, not one of the ‘ulamá.
As all the people of Persia know, He had never studied in any school,
nor had He associated with the ‘ulamá or the men of
learning. The early part of His life was passed in the greatest
happiness. His companions and associates were Persians of the highest
rank, but not learned men.

As soon as the Báb became manifested, Bahá’u’lláh
said, “This great Man is the Lord of the righteous, and faith
in Him is incumbent upon all.” And He arose to assist the Báb
and gave many proofs and positive evidences of His truth, in spite of
the fact that the ‘ulamá of the state religion had
constrained the Persian government to oppose and resist Him and had
further issued decrees ordering the massacre, pillage, persecution
and expulsion of His followers. In all the provinces they began to
kill, to burn, to pillage the converts and even to assault the women
and children. Regardless of this, Bahá’u’lláh
arose to proclaim the word of the Báb with the greatest
firmness and energy. Not for one moment was He in concealment; He
mixed openly with His enemies. He was occupied in showing forth
evidences and proofs and was recognized as the Herald of the Word of
God. In many changes and chances He endured the greatest misfortunes,
and at every moment He ran the risk of being martyred.

He was put into chains and confined in an underground
prison. His vast property and inheritance were pillaged and
confiscated. He was exiled four times from land to land and found
rest only in the “Greatest Prison.”18

In spite of all this He never ceased for one instant His
proclamation of the greatness of the Cause of God. He manifested such
virtue, knowledge and perfections that He became a wonder to all the
people of Persia. So much so that in Ṭihrán, Baghdád,
Constantinople, Rumelia, and even in Akká, every one of the
learned and scientific men who entered His presence, whether friend
or enemy, never failed to receive the most sufficient and convincing
answer to whatever question was propounded. All frequently
acknowledged that He was alone and unique in all perfections.

It often happened that in Baghdád certain
Muḥammadan ‘ulamá, Jewish rabbis and Christians
met together with some European scholars, in a blessed reunion: each
one had some question to propose, and although they were possessed of
varying degrees of culture, they each heard a sufficient and
convincing reply, and retired satisfied. Even the Persian ‘ulamá
who were at Karbilá and Najaf chose a wise man whom they sent
on a mission to Him; his name was Mullá Ḥasan ‘Amú.
He came into the Holy Presence, and proposed a number of questions on
behalf of the ‘ulamá, to which Bahá’u’lláh
replied. Then Ḥasan ‘Amú said, “The ‘ulamá
recognize without hesitation and confess the knowledge and virtue of
Bahá’u’lláh, and they are unanimously
convinced that in all learning he has no peer or equal; and it is
also evident that he has never studied or acquired this learning; but
still the ‘ulamá say, ‘We are not contented with
this; we do not acknowledge the reality of his mission by virtue of
his wisdom and righteousness. Therefore, we ask him to show us a
miracle in order to satisfy and tranquilize our hearts.’”

Bahá’u’lláh replied, “Although
you have no right to ask this, for God should test His creatures, and
they should not test God, still I allow and accept this request. But
the Cause of God is not a theatrical display that is presented every
hour, of which some new diversion may be asked for every day. If it
were thus, the Cause of God would become mere child’s play.

“The ‘ulamás must, therefore,
assemble, and, with one accord, choose one miracle, and write that,
after the performance of this miracle they will no longer entertain
doubts about Me, and that all will acknowledge and confess the truth
of My Cause. Let them seal this paper, and bring it to Me. This must
be the accepted criterion: if the miracle is performed, no doubt will
remain for them; and if not, We shall be convicted of imposture.”
The learned man, Ḥasan ‘Amú, rose and replied,
“There is no more to be said”; he then kissed the knee of
the Blessed One although he was not a believer, and went. He gathered
the ‘ulamá and gave them the sacred message. They
consulted together and said, “This man is an enchanter; perhaps
he will perform an enchantment, and then we shall have nothing more
to say.” Acting on this belief, they did not dare to push the
matter further.19

This man, Ḥasan ‘Amú, mentioned this
fact at many meetings. After leaving Karbilá he went to
Kirmansháh and Ṭihrán and spread a
detailed account of it everywhere, laying emphasis on the fear and
the withdrawal of the ‘ulamá.

Briefly, all His adversaries in the Orient acknowledged
His greatness, grandeur, knowledge and virtue; and though they were
His enemies, they always spoke of Him as “the renowned
Bahá’u’lláh.”

At the time when this great Light suddenly arose upon
the horizon of Persia, all the people, the ministers, the ‘ulamá
and men of other classes rose against Him, pursuing Him with the
greatest animosity, and proclaiming “that this man wishes to
suppress and destroy the religion, the law, the nation and the
empire.” The same was said of Christ. But Bahá’u’lláh
alone and without support resisted them all, without ever showing the
least weakness. At last they said, “As long as this man is in
Persia, there will be no peace and tranquillity; we must banish him,
so that Persia may return to a state of quietude.”

They proceeded to use violence toward Him to oblige Him
to ask for permission to leave Persia, thinking that by this means
the light of His truth would be extinguished, but the result was
quite the contrary. The Cause became magnified, and its flame more
intense. At first it spread throughout Persia only, but the exile of
Bahá’u’lláh caused the diffusion of the
Cause throughout other countries. Afterward His enemies said,
“‘Iráq-i-‘Arab20
is not far enough from Persia; we must send him to a more distant
kingdom.” This is why the Persian government determined to send
Bahá’u’lláh from ‘Iráq to
Constantinople. Again the event proved that the Cause was not in the
least weakened. Once more they said, “Constantinople is a place
of passage and of sojourn for various races and peoples; among them
are many Persians.” For this reason the Persians had Him
further exiled to Rumelia; but, when there, the flame became more
powerful, and the Cause more exalted. At last the Persians said, “Not
one of these places is safe from his influence; we must send him to
some place where he will be reduced to powerlessness, and where his
family and followers will have to submit to the direst afflictions.”
So they chose the prison of Akká, which is reserved especially
for murderers, thieves and highway robbers, and in truth they classed
Him with such people. But the power of God became manifested: His
word was promulgated, and the greatness of Bahá’u’lláh
then became evident, for it was from this prison and under such
humiliating circumstances that He caused Persia to advance from one
state into another state. He overcame all His enemies and proved to
them that they could not resist the Cause. His holy teachings
penetrated all regions, and His Cause was established.

Indeed, in all parts of Persia His enemies arose against
Him with the greatest hatred, imprisoning, killing and beating His
converts, and burning and razing to the ground thousands of
dwellings, striving by every means to exterminate and crush the
Cause. In spite of all this, from the prison of murderers, highway
robbers and thieves, it became exalted. His teachings were spread
abroad, and His exhortations affected many of those who had been the
most full of hatred, and made them firm believers. Even the Persian
government itself became awakened and regretted that which had arisen
through the fault of the ‘ulamá.

When Bahá’u’lláh came to this
prison in the Holy Land, the wise men realized that the glad tidings
which God gave through the tongue of the Prophets two or three
thousand years before were again manifested, and that God was
faithful to His promise; for to some of the Prophets He had revealed
and given the good news that “the Lord of Hosts should be
manifested in the Holy Land.” All these promises were
fulfilled; and it is difficult to understand how Bahá’u’lláh
could have been obliged to leave Persia, and to pitch His tent in
this Holy Land, but for the persecution of His enemies, His
banishment and exile. His enemies intended that His imprisonment
should completely destroy and annihilate the blessed Cause, but this
prison was in reality of the greatest assistance and became the means
of its development. The divine renown of Bahá’u’lláh
reached the East and the West, and the rays of the Sun of Truth
illuminated all the world. Praise be to God! though He was a
prisoner, His tent was raised on Mount Carmel, and He moved abroad
with the greatest majesty. Every person, friend or stranger, who came
into His presence used to say, “This is a prince, not a
captive.”

Upon His arrival in prison21
He addressed an epistle to Napoleon,22
which He sent through the French ambassador. The gist of it was, “Ask
what is Our crime, and why We are confined in this prison and this
dungeon.” Napoleon made no reply. Then a second epistle was
issued, which is contained in the Súriy-i-Haykal.23
The epitome of it is: “Oh Napoleon, as thou hast not listened
to My proclamation, and as thou hast not answered it, thy dominion
will before long be taken away from thee, and thou wilt be utterly
destroyed.” This epistle was sent to Napoleon by post, through
the care of Cesar Ketaphakou,24
as was known to all the companions of His exile. The text of this
warning reached the whole of Persia, for it was at that time that the
Kitáb-i-Haykal was spread in Persia, and this epistle was
among the contents of this book. This happened in A.D. 1869, and as
this Súriy-i-Haykal was circulated in Persia and India and was
in the hands of all believers, they were waiting to see what would
come to pass. Not long after, in A.D. 1870, the war between Germany
and France broke out; and though no one at that time expected the
victory of Germany, Napoleon was defeated and dishonored; he
surrendered to his enemies, and his glory was changed into deep
abasement.

Tablets25
were also sent to other kings, and among them was the letter to H. M.
Náṣiri’d-Dín Sháh. In that
epistle Bahá’u’lláh said, “Have Me
summoned, gather the ‘ulamá, and ask for proofs and
arguments, so that the truth and falsehood may become known.”
H. M. Náṣiri’d-Dín Sháh sent
the blessed epistle to the ‘ulamá and proposed to them
that they should undertake this mission, but they dared not do so.
Then he asked seven of the most celebrated among them to write an
answer to the challenge. After some time they returned the blessed
letter, saying, “This man is the opposer of religion and the
enemy of the Sháh.” His majesty the Sháh
of Persia was much vexed, and said, “This is a question for
proofs and arguments, and of truth or falsehood: what has it to do
with enmity to the government? Alas! how much we respected these
‘ulamá, who cannot even reply to this epistle.”

Briefly, all that was recorded in the Tablets to the
Kings is being fulfilled: if from the year A.D. 1870 we compare the
events that have occurred, we will find everything that has happened
has appeared as predicted; only a few remain which will afterward
become manifested.

So also foreign peoples, and other sects who were not
believers, attributed many wonderful things to Bahá’u’lláh.
Some believed that He was a saint,26
and some even wrote treatises about Him. One of them, Siyyid Dávúdí,
a Sunnite savant of Baghdád, wrote a short treatise in
which he related certain supernatural acts of Bahá’u’lláh.
Even now, in all parts of the East, there are some people who, though
they do not believe in His manifestation, nevertheless believe Him to
be a saint and relate miracles attributed to Him.

To sum up, both His antagonists and His partisans, as
well as all those who were received in the sacred spot, acknowledged
and bore witness to the greatness of Bahá’u’lláh.
Though they did not believe in Him, still they acknowledged His
grandeur, and as soon as they entered the sacred spot, the presence
of Bahá’u’lláh produced such an effect on
most of them that they could not utter a word. How many times it
happened that one of His most bitter enemies would resolve within
himself, “I will say such and such things when I reach His
presence, and I will dispute and argue thus with Him,” but when
he entered the Holy Presence, he would become amazed and confounded,
and remain speechless.

Bahá’u’lláh had never studied
Arabic; He had not had a tutor or teacher, nor had He entered a
school. Nevertheless, the eloquence and elegance of His blessed
expositions in Arabic, as well as His Arabic writings, caused
astonishment and stupefaction to the most accomplished Arabic
scholars, and all recognized and declared that He was incomparable
and unequaled.

If we carefully examine the text of the Torah, we see
that the Divine Manifestation never said to those who denied Him,
“Whatever miracle you desire, I am ready to perform, and I will
submit to whatever test you propose.” But in the Epistle to the
Sháh, Bahá’u’lláh said
clearly, “Gather the ‘ulamá, and summon Me, that
the evidences and proofs may be established.”27

For fifty years Bahá’u’lláh
faced His enemies like a mountain: all wished to annihilate Him and
sought His destruction. A thousand times they planned to crucify and
destroy Him, and during these fifty years He was in constant danger.

In this day Persia is in such a state of decadence and
ruin that all intelligent men, whether Persians or foreigners, who
realize the true state of affairs, recognize that its progress, its
civilization and its reconstruction depend upon the promulgation of
the teachings and the development of the principles of this great
Personage.

Christ, in His blessed day, in reality only educated
eleven men: the greatest of them was Peter, who, nevertheless, when
he was tested, thrice denied Christ. In spite of this, the Cause of
Christ subsequently permeated the world. At the present day
Bahá’u’lláh has educated thousands of souls
who, while under the menace of the sword, raised to the highest
heaven the cry of “Yá Bahá’u’l-Abhá”;28
and in the fire of tests, their faces became illuminated like gold.
Then reflect what will take place in the future.

Finally, we must be just and acknowledge what an
Educator this Glorious Being was, what marvelous signs were
manifested by Him, and what power and might have been realized in the
world through Him.

10: TRADITIONAL PROOFS EXEMPLIFIED
FROM THE BOOK OF DANIEL

Today, at table, let us speak for a little of proofs. If
you had come to this blessed place in the days of the manifestation
of the evident Light,29
if you had attained to the court of His presence, and had witnessed
His luminous beauty, you would have understood that His teachings and
perfection were not in need of further evidence.

Only through the honor of entering His presence, many
souls became confirmed believers; they had no need of other proofs.
Even those people who rejected and hated Him bitterly, when they had
met Him, would testify to the grandeur of Bahá’u’lláh,
saying, “This is a magnificent man, but what a pity that he
makes such a claim! Otherwise, all that he says is acceptable.”

But now, as that Light of Reality has set, all are in
need of proofs; so we have undertaken to demonstrate rational proofs
of the truth of His claim. We will cite another which alone is
sufficient for all who are just, and which no one can deny. It is
that this illustrious Being uplifted His Cause in the “Greatest
Prison”;30
from this Prison His light was shed abroad, His fame conquered the
world, and the proclamation of His glory reached the East and West.
Until our time no such thing has ever occurred.

If there be justice, this will be acknowledged; but
there are some people who, even if all the proofs in the world be
adduced before them, still will not judge justly!

Thus nations and states with all their strength could
not resist Him. Verily, single and alone, imprisoned and oppressed,
He accomplished whatever He desired.

I do not wish to mention the miracles of Bahá’u’lláh,
for it may perhaps be said that these are traditions, liable both to
truth and to error, like the accounts of the miracles of Christ in
the Gospel, which come to us from the apostles, and not from anyone
else, and are denied by the Jews. Though if I wish to mention the
supernatural acts of Bahá’u’lláh, they are
numerous; they are acknowledged in the Orient, and even by some
non-Bahá’ís. But these narratives are not
decisive proofs and evidences to all; the hearer might perhaps say
that this account may not be in accordance with what occurred, for it
is known that other sects recount miracles performed by their
founders. For instance, the followers of Brahmanism relate miracles.
From what evidence may we know that those are false and that these
are true? If these are fables, the others also are fables; if these
are generally accepted, so also the others are generally accepted.
Consequently, these accounts are not satisfactory proofs. Yes,
miracles are proofs for the eyewitness only, and even he may regard
them not as a miracle but as an enchantment. Extraordinary feats have
also been related of some conjurors.

Briefly, my meaning is that many wonderful things were
done by Bahá’u’lláh, but we do not recount
them, as they do not constitute proofs and evidences for all the
peoples of the earth, and they are not decisive proofs even for those
who see them: they may think that they are merely enchantments.

Also, most of the miracles of the Prophets which are
mentioned have an inner significance. For instance, in the Gospel it
is written that at the martyrdom of Christ darkness prevailed, and
the earth quaked, and the veil of the Temple was rent in twain from
the top to the bottom, and the dead came forth from their graves. If
these events had happened, they would indeed have been awesome, and
would certainly have been recorded in the history of the times. They
would have become the cause of much troublings of heart. Either the
soldiers would have taken down Christ from the cross, or they would
have fled. These events are not related in any history; therefore, it
is evident they ought not to be taken literally, but as having an
inner significance.31

Our purpose is not to deny such miracles; our only
meaning is that they do not constitute decisive proofs, and that they
have an inner significance.

Accordingly, today, at table, we will refer to the
explanation of the traditional proofs which are in the Holy Books.
Until now, all that we have spoken of are rational proofs.

The state in which one should be to seriously search for
the truth is the condition of the thirsty, burning soul desiring the
water of life, of the fish struggling to reach the sea, of the
sufferer seeking for the true doctor to obtain the divine cure, of
the lost caravan endeavoring to find the right road, of the lost and
wandering ship striving to reach the shore of salvation.

Therefore, the seeker must be endowed with certain
qualities. First of all, he must be just and severed from all else
save God; his heart must be entirely turned to the supreme horizon;
he must be free from the bondage of self and passion, for all these
are obstacles. Furthermore, he must be able to endure all hardships.
He must be absolutely pure and sanctified, and free from the love or
the hatred of the inhabitants of the world. Why? because the fact of
his love for any person or thing might prevent him from recognizing
the truth in another, and, in the same way, hatred for anything might
be a hindrance in discerning truth. This is the condition of seeking,
and the seeker must have these qualities and attributes. Until he
reaches this condition, it is not possible for him to attain to the
Sun of Reality.

Let us now return to our subject.

All the peoples of the world are awaiting two
Manifestations, Who must be contemporaneous; all wait for the
fulfillment of this promise. In the Bible the Jews have the promise
of the Lord of Hosts and the Messiah; in the Gospel the return of
Christ and Elijah is promised.

In the religion of Muḥammad there is the promise
of the Mihdí and the Messiah, and it is the same with the
Zoroastrian and the other religions, but if we relate these matters
in detail, it would take too long. The essential fact is that all are
promised two Manifestations, Who will come, one following on the
other. It has been prophesied that in the time of these two
Manifestations the earth will be transformed, the world of existence
will be renewed, and beings will be clothed in new garments. Justice
and truth will encompass the world; enmity and hatred will disappear;
all causes of division among peoples, races and nations will vanish;
and the cause of union, harmony and concord will appear. The
negligent will awake, the blind will see, the deaf will hear, the
dumb will speak, the sick will be cured, the dead will arise. War
will give place to peace, enmity will be conquered by love, the
causes of dispute and wrangling will be entirely removed, and true
felicity will be attained. The world will become the mirror of the
Heavenly Kingdom; humanity will be the Throne of Divinity. All
nations will become one; all religions will be unified; all
individual men will become of one family and of one kindred. All the
regions of the earth will become one; the superstitions caused by
races, countries, individuals, languages and politics will disappear;
and all men will attain to life eternal, under the shadow of the Lord
of Hosts.

Now we must prove from the Holy Books that these two
Manifestations have come, and we must divine the meaning of the words
of the Prophets, for we wish for proofs drawn from the Holy Books.

A few days ago, at table, we put forth rational proofs
establishing the truth of these two Manifestations.

To conclude: in the Book of Daniel, from the rebuilding
of Jerusalem to the martyrdom of Christ, seventy weeks are appointed;
for by the martyrdom of Christ the sacrifice is accomplished and the
altar destroyed.32
This is a prophecy of the manifestation of Christ. These seventy
weeks begin with the restoration and the rebuilding of Jerusalem,
concerning which four edicts were issued by three kings.

The first was issued by Cyrus in the year 536 B.C.; this
is recorded in the first chapter of the Book of Ezra. The second
edict, with reference to the rebuilding of Jerusalem, is that of
Darius of Persia in the year 519 B.C.; this is recorded in the sixth
chapter of Ezra. The third is that of Artaxerxes in the seventh year
of his reign—that is, in 457 B.C.; this is recorded in the
seventh chapter of Ezra. The fourth is that of Artaxerxes in the year
444 B.C.; this is recorded in the second chapter of Nehemiah.

But Daniel refers especially to the third edict which
was issued in the year 457 B.C. Seventy weeks make four hundred and
ninety days. Each day, according to the text of the Holy Book, is a
year. For in the Bible it is said: “The day of the Lord is one
year.”33
Therefore, four hundred and ninety days are four hundred and ninety
years. The third edict of Artaxerxes was issued four hundred and
fifty-seven years before the birth of Christ, and Christ when He was
martyred and ascended was thirty-three years of age. When you add
thirty-three to four hundred and fifty-seven, the result is four
hundred and ninety, which is the time announced by Daniel for the
manifestation of Christ.

But in the twenty-fifth verse of the ninth chapter of
the Book of Daniel this is expressed in another manner, as seven
weeks and sixty-two weeks; and apparently this differs from the first
saying. Many have remained perplexed at these differences, trying to
reconcile these two statements. How can seventy weeks be right in one
place, and sixty-two weeks and seven weeks in another? These two
sayings do not accord.

But Daniel mentions two dates. One of these dates begins
with the command of Artaxerxes to Ezra to rebuild Jerusalem: this is
the seventy weeks which came to an end with the ascension of Christ,
when by His martyrdom the sacrifice and oblation ceased.

The second period, which is found in the twenty-sixth
verse, means that after the termination of the rebuilding of
Jerusalem until the ascension of Christ, there will be sixty-two
weeks: the seven weeks are the duration of the rebuilding of
Jerusalem, which took forty-nine years. When you add these seven
weeks to the sixty-two weeks, it makes sixty-nine weeks, and in the
last week (69–70) the ascension of Christ took place. These
seventy weeks are thus completed, and there is no contradiction.

Now that the manifestation of Christ has been proved by
the prophecies of Daniel, let us prove the manifestations of
Bahá’u’lláh and of the Báb. Up to
the present we have only mentioned rational proofs; now we shall
speak of traditional proofs.

In the eighth chapter of the Book of Daniel, verse
thirteen, it is said: “Then I heard one saint speaking, and
another saint said unto that certain saint which spake, How long
shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the host
to be trodden under foot?” Then he answered (v. 14): “Unto
two thousand and three hundred days; then shall the sanctuary be
cleansed”; (v. 17) “But he said unto me … at the time
of the end shall be the vision.” That is to say, how long will
this misfortune, this ruin, this abasement and degradation last?
meaning, when will be the dawn of the Manifestation? Then he
answered, “Two thousand and three hundred days; then shall the
sanctuary be cleansed.” Briefly, the purport of this passage is
that he appoints two thousand three hundred years, for in the text of
the Bible each day is a year. Then from the date of the issuing of
the edict of Artaxerxes to rebuild Jerusalem until the day of the
birth of Christ there are 456 years, and from the birth of Christ
until the day of the manifestation of the Báb there are 1844
years. When you add 456 years to this number it makes 2300 years.
That is to say, the fulfillment of the vision of Daniel took place in
the year A.D. 1844, and this is the year of the Báb’s
manifestation according to the actual text of the Book of Daniel.
Consider how clearly he determines the year of manifestation; there
could be no clearer prophecy for a manifestation than this.

In Matthew, chapter 24, verse 3, Christ clearly says
that what Daniel meant by this prophecy was the date of the
manifestation, and this is the verse: “As He sat upon the mount
of Olives, the disciples came unto Him privately, saying, Tell us,
when shall these things be? and what shall be the sign of Thy coming,
and of the end of the world?” One of the explanations He gave
them in reply was this (v. 15): “When ye therefore shall see
the abomination of desolation, spoken of by Daniel the prophet, stand
in the holy place, (whoso readeth, let him understand).” In
this answer He referred them to the eighth chapter of the Book of
Daniel, saying that everyone who reads it will understand that it is
this time that is spoken of. Consider how clearly the manifestation
of the Báb is spoken of in the Old Testament and in the
Gospel.

To conclude, let us now explain the date of the
manifestation of Bahá’u’lláh from the
Bible. The date of Bahá’u’lláh is
calculated according to lunar years from the mission and the Hejira
of Muḥammad; for in the religion of Muḥammad the lunar
year is in use, as also it is the lunar year which is employed
concerning all commands of worship.

In Daniel, chapter 12, verse 6, it is said: “And
one said to the man clothed in linen, which was upon the waters of
the river, How long shall it be to the end of these wonders? And I
heard the man clothed in linen, which was upon the waters of the
river, when he held up his right hand and his left hand unto heaven,
and sware by Him that liveth for ever that it shall be for a time,
times, and a half; and that when He shall have accomplished to
scatter the power of the holy people, all these things shall be
finished.”34

As I have already explained the signification of one
day, it is not necessary to explain it further; but we will say
briefly that each day of the Father counts as a year, and in each
year there are twelve months. Thus three years and a half make
forty-two months, and forty-two months are twelve hundred and sixty
days. The Báb, the precursor of Bahá’u’lláh,
appeared in the year 1260 from the Hejira of Muḥammad, by the
reckoning of Islám.

Afterward, in verse 11, it is said: “And from the
time that the daily sacrifice shall be taken away, and the
abomination that maketh desolation be set up, there shall be a
thousand two hundred and ninety days. Blessed is he that waiteth, and
cometh to the thousand three hundred and five and thirty days.”35

The beginning of this lunar reckoning is from the day of
the proclamation of the prophethood of Muḥammad in the country
of Ḥijáz; and that was three years after His mission,
because in the beginning the prophethood of Muḥammad was kept
secret, and no one knew it save Khadíjah and Ibn
Nawfal.36
After three years it was announced. And Bahá’u’lláh,
in the year 1290 from the proclamation of the mission of Muḥammad,
caused His manifestation to be known.37

11: COMMENTARY ON THE ELEVENTH
CHAPTER OF THE REVELATION OF ST. JOHN

In the beginning of the eleventh chapter of the
Revelation of St. John it is said:

“And there was given me a reed like unto a rod:
and the angel stood, saying, Rise, and measure the temple of God, and
the altar, and them that worship therein.

“But the court which is without the temple leave
out, and measure it not; for it is given unto the Gentiles: and the
holy city shall they tread under foot forty and two months.”

This reed is a Perfect Man Who is likened to a reed, and
the manner of its likeness is this: when the interior of a reed is
empty and free from all matter, it will produce beautiful melodies;
and as the sound and melodies do not come from the reed, but from the
flute player who blows upon it, so the sanctified heart of that
blessed Being is free and emptied from all save God, pure and exempt
from the attachments of all human conditions, and is the companion of
the Divine Spirit. Whatever He utters is not from Himself, but from
the real flute player, and it is a divine inspiration. That is why He
is likened to a reed; and that reed is like a rod—that is to
say, it is the helper of every impotent one, and the support of human
beings. It is the rod of the Divine Shepherd by which He guards His
flock and leads them about the pastures of the Kingdom.

Then it is said: “The angel stood, saying, Rise,
and measure the temple of God, and the altar, and them that worship
therein”—that is to say, compare and measure: measuring
is the discovery of proportion. Thus the angel said: compare the
temple of God and the altar and them that are praying therein—that
is to say, investigate what is their true condition and discover in
what degree and state they are, and what conditions, perfections,
behavior and attributes they possess; and make yourself cognizant of
the mysteries of those holy souls who dwell in the Holy of Holies in
purity and sanctity.

“But the court which is without the temple leave
out, and measure it not; for it is given unto the Gentiles.”

In the beginning of the seventh century after Christ,
when Jerusalem was conquered, the Holy of Holies was outwardly
preserved—that is to say, the house which Solomon built; but
outside the Holy of Holies the outer court was taken and given to the
Gentiles. “And the holy city shall they tread under foot forty
and two months”—that is to say, the Gentiles shall govern
and control Jerusalem forty and two months, signifying twelve hundred
and sixty days; and as each day signifies a year, by this reckoning
it becomes twelve hundred and sixty years, which is the duration of
the cycle of the Qur’án. For in the texts of the Holy
Book, each day is a year; as it is said in the fourth chapter of
Ezekiel, verse 6: “Thou shalt bear the iniquity of the house of
Judah forty days: I have appointed thee each day for a year.”

This prophesies the duration of the Dispensation of
Islám when Jerusalem was trodden under foot, which means that
it lost its glory—but the Holy of Holies was preserved, guarded
and respected—until the year 1260. This twelve hundred and
sixty years is a prophecy of the manifestation of the Báb, the
“Gate” of Bahá’u’lláh, which
took place in the year 1260 of the Hejira of Muḥammad, and as
the period of twelve hundred and sixty years has expired, Jerusalem,
the Holy City, is now beginning to become prosperous, populous and
flourishing. Anyone who saw Jerusalem sixty years ago, and who sees
it now, will recognize how populous and flourishing it has become,
and how it is again honored.

This is the outward meaning of these verses of the
Revelation of St. John; but they have another explanation and a
symbolic sense, which is as follows: the Law of God is divided into
two parts. One is the fundamental basis which comprises all spiritual
things—that is to say, it refers to the spiritual virtues and
divine qualities; this does not change nor alter: it is the Holy of
Holies, which is the essence of the Law of Adam, Noah, Abraham,
Moses, Christ, Muḥammad, the Báb, and Bahá’u’lláh,
and which lasts and is established in all the prophetic cycles. It
will never be abrogated, for it is spiritual and not material truth;
it is faith, knowledge, certitude, justice, piety, righteousness,
trustworthiness, love of God, benevolence, purity, detachment,
humility, meekness, patience and constancy. It shows mercy to the
poor, defends the oppressed, gives to the wretched and uplifts the
fallen.

These divine qualities, these eternal commandments, will
never be abolished; nay, they will last and remain established for
ever and ever. These virtues of humanity will be renewed in each of
the different cycles; for at the end of every cycle the spiritual Law
of God—that is to say, the human virtues—disappears, and
only the form subsists.

Thus among the Jews, at the end of the cycle of Moses,
which coincides with the Christian manifestation, the Law of God
disappeared, only a form without spirit remaining. The Holy of Holies
departed from among them, but the outer court of Jerusalem—which
is the expression used for the form of the religion—fell into
the hands of the Gentiles. In the same way, the fundamental
principles of the religion of Christ, which are the greatest virtues
of humanity, have disappeared; and its form has remained in the hands
of the clergy and the priests. Likewise, the foundation of the
religion of Muḥammad has disappeared, but its form remains in
the hands of the official ‘ulamá.

These foundations of the Religion of God, which are
spiritual and which are the virtues of humanity, cannot be abrogated;
they are irremovable and eternal, and are renewed in the cycle of
every Prophet.

The second part of the Religion of God, which refers to
the material world, and which comprises fasting, prayer, forms of
worship, marriage and divorce, the abolition of slavery, legal
processes, transactions, indemnities for murder, violence, theft and
injuries—this part of the Law of God, which refers to material
things, is modified and altered in each prophetic cycle in accordance
with the necessities of the times.

Briefly, what is meant by the term Holy of Holies is
that spiritual Law which will never be modified, altered or
abrogated; and the Holy City means the material Law which may be
abrogated; and this material Law, which is described as the Holy
City, was to be trodden under foot for twelve hundred and sixty
years.

“And I will give power unto my two witnesses, and
they shall prophesy a thousand two hundred and three-score days,
clothed in sackcloth.”38
These two witnesses are Muḥammad the Messenger of God, and
‘Alí, son of Abú Tálib.

In the Qur’án it is said that God addressed
Muḥammad, the Messenger of God, saying: “We made You a
Witness, a Herald of good news, and a Warner”—that is to
say, We have established Thee as the witness, the giver of good
tidings, and as One bringing the wrath of God.39
The meaning of “a witness” is one by whose testimony
things may be verified. The commands of these two witnesses were to
be performed for twelve hundred and sixty days, each day signifying a
year. Now, Muḥammad was the root, and ‘Alí the
branch, like Moses and Joshua. It is said they “are clothed in
sackcloth,” meaning that they, apparently, were to be clothed
in old raiment, not in new raiment; in other words, in the beginning
they would possess no splendor in the eyes of the people, nor would
their Cause appear new; for Muḥammad’s spiritual Law
corresponds to that of Christ in the Gospel, and most of His laws
relating to material things correspond to those of the Pentateuch.
This is the meaning of the old raiment.

Then it is said: “These are the two olive trees,
and the two candlesticks standing before the God of the earth.”40
These two souls are likened to olive trees because at that time all
lamps were lighted by olive oil. The meaning is two persons from whom
that spirit of the wisdom of God, which is the cause of the
illumination of the world, appears. These lights of God were to
radiate and shine; therefore, they are likened to two candlesticks:
the candlestick is the abode of the light, and from it the light
shines forth. In the same way the light of guidance would shine and
radiate from these illumined souls.

Then it is said: “They are standing before God,”
meaning that they are standing in the service of God, and educating
the creatures of God, such as the barbarous nomad Arab tribes of the
Arabian peninsula, whom they educated in such a way that in those
days they reached the highest degree of civilization, and their fame
and renown became worldwide.

“And if any man would hurt them, fire proceedeth
out of their mouth, and devoureth their enemies.”41
That is to say, that no one would be able to withstand them, that if
a person wished to belittle their teachings and their law, he would
be surrounded and exterminated by this same law which proceedeth out
of their mouth; and everyone who attempted to injure, to antagonize
and to hate them would be destroyed by a command which would come out
of their mouth. And thus it happened: all their enemies were
vanquished, put to flight and annihilated. In this most evident way
God assisted them.

Afterward it is said: “These have power to shut
heaven, that it rain not in the days of their prophecy,”42
meaning that in that cycle they would be like kings. The law and
teachings of Muḥammad, and the explanations and commentaries of
‘Alí, are a heavenly bounty; if they wish to give this
bounty, they have power to do so. If they do not wish it, the rain
will not fall: in this connection rain stands for bounty.

Then it is said: “They have power over water to
turn it to blood,”43
meaning that the prophethood of Muḥammad was the same as that
of Moses, and that the power of ‘Alí was the same as
that of Joshua: if they wished, they could turn the water of the Nile
into blood, so far as the Egyptians and those who denied them were
concerned—that is to say, that that which was the cause of
their life, through their ignorance and pride, became the cause of
their death. So the kingdom, wealth and power of Pharaoh and his
people, which were the causes of the life of the nation, became,
through their opposition, denial and pride, the cause of death,
destruction, dispersion, degradation and poverty. Hence these two
witnesses have power to destroy the nations.

Then it is said: “And smite the earth with all
plagues, as often as they will,”44
meaning that they also would have the power and the material force
necessary to educate the wicked and those who are oppressors and
tyrants, for to these two witnesses God granted both outward and
inward power, that they might educate and correct the ferocious,
bloodthirsty, tyrannical nomad Arabs, who were like beasts of prey.

“And when they shall have finished their
testimony”45
means when they should have performed that which they are commanded,
and should have delivered the divine message, promoting the Law of
God and propagating the heavenly teachings, to the intent that the
signs of spiritual life might be manifest in souls, and the light of
the virtues of the world of humanity might shine forth, until
complete development should be brought about among the nomad tribes.

“The beast that ascendeth out of the bottomless
pit shall war against them, and shall overcome them, and kill them”:46
this beast means the Umayyads who attacked them from the pit of
error, and who rose against the religion of Muḥammad and
against the reality of ‘Alí—in other words, the
love of God.

It is said, “The beast made war against these two
witnesses”47—that
is to say, a spiritual war, meaning that the beast would act in
entire opposition to the teachings, customs and institutions of these
two witnesses, to such an extent that the virtues and perfections
which were diffused by the power of those two witnesses among the
peoples and tribes would be entirely dispelled, and the animal nature
and carnal desires would conquer. Therefore, this beast making war
against them would gain the victory—meaning that the darkness
of error coming from this beast was to have ascendency over the
horizons of the world, and kill those two witnesses—in other
words, that it would destroy the spiritual life which they spread
abroad in the midst of the nation, and entirely remove the divine
laws and teachings, treading under foot the Religion of God. Nothing
would thereafter remain but a lifeless body without spirit.

“And their dead bodies shall lie in the street of
the great city, which spiritually is called Sodom and Egypt, where
also our Lord was crucified.”48
“Their bodies” means the Religion of God, and “the
street” means in public view. The meaning of “Sodom and
Egypt,” the place “where also our Lord was crucified,”
is this region of Syria, and especially Jerusalem, where the Umayyads
then had their dominions; and it was here that the Religion of God
and the divine teachings first disappeared, and a body without spirit
remained. “Their bodies” represents the Religion of God,
which remained like a dead body without spirit.

“And they of the people and kindreds and tongues
and nations shall see their dead bodies three days and a half, and
shall not suffer their dead bodies to be put in graves.”49

As it was before explained, in the terminology of the
Holy Books three days and a half signify three years and a half, and
three years and a half are forty and two months, and forty and two
months twelve hundred and sixty days; and as each day by the text of
the Holy Book signifies one year, the meaning is that for twelve
hundred and sixty years, which is the cycle of the Qur’án,
the nations, tribes and peoples would look at their bodies—that
is to say, that they would make a spectacle of the Religion of God:
though they would not act in accordance with it, still, they would
not suffer their bodies—meaning the Religion of God—to be
put in the grave. That is to say, that in appearance they would cling
to the Religion of God and not allow it to completely disappear from
their midst, nor the body of it to be entirely destroyed and
annihilated. Nay, in reality they would leave it, while outwardly
preserving its name and remembrance.

Those “kindreds, people and nations” signify
those who are gathered under the shadow of the Qur’án,
not permitting the Cause and Law of God to be, in outward appearance,
entirely destroyed and annihilated—for there are prayer and
fasting among them—but the fundamental principles of the
Religion of God, which are morals and conduct, with the knowledge of
divine mysteries, have disappeared; the light of the virtues of the
world of humanity, which is the result of the love and knowledge of
God, is extinguished; and the darkness of tyranny, oppression,
satanic passions and desires has become victorious. The body of the
Law of God, like a corpse, has been exposed to public view for twelve
hundred and sixty days, each day being counted as a year, and this
period is the cycle of Muḥammad.

The people forfeited all that these two persons had
established, which was the foundation of the Law of God, and
destroyed the virtues of the world of humanity, which are the divine
gifts and the spirit of this religion, to such a degree that
truthfulness, justice, love, union, purity, sanctity, detachment and
all the divine qualities departed from among them. In the religion
only prayers and fasting persisted; this condition lasted for twelve
hundred and sixty years, which is the duration of the cycle of the
Furqán.50
It was as if these two persons were dead, and their bodies were
remaining without spirit.

“And they that dwell upon the earth shall rejoice
over them, and make merry, and shall send gifts to one another,
because these two prophets tormented them that dwelt on the earth.”51
“Those who dwelt upon the earth” means the other nations
and races, such as the peoples of Europe and distant Asia, who, when
they saw that the character of Islám was entirely changed, the
Law of God forsaken—that virtues, zeal and honor had departed
from among them, and that their qualities were changed—became
happy, and rejoiced that corruption of morals had infected the people
of Islám, and that they would in consequence be overcome by
other nations. So this thing has come to pass. Witness this people
which had attained the summit of power, how degraded and downtrodden
it is now.

The other nations “shall send gifts to one
another,” meaning that they should help each other, for “these
two prophets tormented them that dwelt upon the earth”—that
is, they overcame the other nations and peoples of the world and
conquered them.

“And after three days and a half the spirit of
life from God entered into them, and they stood upon their feet; and
great fear fell upon them that saw them.”52
Three days and a half, as we before explained, is twelve hundred and
sixty years. Those two persons whose bodies were lying spiritless are
the teachings and the law that Muḥammad established and ‘Alí
promoted, from which, however, the reality had departed and only the
form remained. The spirit came again into them means that those
foundations and teachings were again established. In other words, the
spirituality of the Religion of God had been changed into
materiality, and virtues into vices; the love of God had been changed
into hatred, enlightenment into darkness, divine qualities into
satanic ones, justice into tyranny, mercy into enmity, sincerity into
hypocrisy, guidance into error, and purity into sensuality. Then
after three days and a half, which by the terminology of the Holy
Books is twelve hundred and sixty years, these divine teachings,
heavenly virtues, perfections and spiritual bounties were again
renewed by the appearance of the Báb and the devotion of
Jináb-i-Quddús.53

The holy breezes were diffused, the light of truth shone
forth, the season of the life-giving spring came, and the morn of
guidance dawned. These two lifeless bodies again became living, and
these two great ones—one the Founder and the other the
promoter—arose and were like two candlesticks, for they
illumined the world with the light of truth.

“And they heard a great voice from heaven saying
unto them, Come up hither. And they ascended up to heaven,”54
meaning that from the invisible heaven they heard the voice of God,
saying: You have performed all that was proper and fitting in
delivering the teachings and glad tidings; you have given My message
to the people and raised the call of God, and have accomplished your
duty. Now, like Christ, you must sacrifice your life for the
Well-Beloved, and be martyrs. And that Sun of Reality, and that Moon
of Guidance,55
both, like Christ, set on the horizon of the greatest martyrdom and
ascended to the Kingdom of God.

“And their enemies beheld them,”56
meaning that many of their enemies, after witnessing their martyrdom,
realized the sublimity of their station and the exaltation of their
virtue, and testified to their greatness and perfection.

“And the same hour there was a great earthquake,
and the tenth part of the city fell, and in the earthquake were slain
of men seven thousand.”57

This earthquake occurred in Shíráz
after the martyrdom of the Báb. The city was in a turmoil, and
many people were destroyed. Great agitation also took place through
diseases, cholera, dearth, scarcity, famine and afflictions, the like
of which had never been known.

“And the remnant was affrighted and gave glory to
the God of heaven.”58

When the earthquake took place in Fárs, all the
remnant lamented and cried day and night, and were occupied in
glorifying and praying to God. They were so troubled and affrighted
that they had no sleep nor rest at night.

“The second woe is past; and, behold, the third
woe cometh quickly.”59
The first woe is the appearance of the Prophet, Muḥammad, the
son of ‘Abdu’lláh—peace be upon Him! The
second woe is that of the Báb—to Him be glory and
praise! The third woe is the great day of the manifestation of the
Lord of Hosts and the radiance of the Beauty of the Promised One. The
explanation of this subject, woe, is mentioned in the thirtieth
chapter of Ezekiel, where it is said: “The word of the Lord
came again unto me, saying, Son of man, prophesy and say, Thus saith
the Lord God; Howl ye, Woe worth the day! For the day is near, even
the day of the Lord is near.”60

Therefore, it is certain that the day of woe is the day
of the Lord; for in that day woe is for the neglectful, woe is for
the sinners, woe is for the ignorant. That is why it is said, “The
second woe is past; behold the third woe cometh quickly!” This
third woe is the day of the manifestation of Bahá’u’lláh,
the day of God; and it is near to the day of the appearance of the
Báb.

“And the seventh angel sounded; and there were
great voices in heaven, saying, The kingdoms of this world are become
the kingdoms of our Lord, and of His Christ; and He shall reign for
ever and ever.”61

The seventh angel is a man qualified with heavenly
attributes, who will arise with heavenly qualities and character.
Voices will be raised, so that the appearance of the Divine
Manifestation will be proclaimed and diffused. In the day of the
manifestation of the Lord of Hosts, and at the epoch of the divine
cycle of the Omnipotent which is promised and mentioned in all the
books and writings of the Prophets—in that day of God, the
Spiritual and Divine Kingdom will be established, and the world will
be renewed; a new spirit will be breathed into the body of creation;
the season of the divine spring will come; the clouds of mercy will
rain; the sun of reality will shine; the life-giving breeze will
blow; the world of humanity will wear a new garment; the surface of
the earth will be a sublime paradise; mankind will be educated; wars,
disputes, quarrels and malignity will disappear; and truthfulness,
righteousness, peace and the worship of God will appear; union, love
and brotherhood will surround the world; and God will rule for
evermore—meaning that the Spiritual and Everlasting Kingdom
will be established. Such is the day of God. For all the days which
have come and gone were the days of Abraham, Moses and Christ, or of
the other Prophets; but this day is the day of God, for the Sun of
Reality will arise in it with the utmost warmth and splendor.

“And the four and twenty elders, which sat before
God on their seats, fell upon their faces, and worshipped God.

“Saying, We give Thee thanks, O Lord God Almighty,
Which art, and wast, and art to come; because Thou hast taken to Thee
Thy great power, and hast reigned.”62
In each cycle the guardians and holy souls have been twelve. So Jacob
had twelve sons; in the time of Moses there were twelve heads or
chiefs of the tribes; in the time of Christ there were twelve
Apostles; and in the time of Muḥammad there were twelve Imáms.
But in this glorious manifestation there are twenty-four, double the
number of all the others, for the greatness of this manifestation
requires it. These holy souls are in the presence of God seated on
their own thrones, meaning that they reign eternally.

These twenty-four great persons, though they are seated
on the thrones of everlasting rule, yet are worshipers of the
appearance of the universal Manifestation, and they are humble and
submissive, saying, “We give thanks to Thee, O Lord God
Almighty, Which art, and wast, and art to come, because Thou hast
taken to Thee Thy great power and hast reigned”—that is
to say, Thou wilt issue all Thy teachings, Thou wilt gather all the
people of the earth under Thy shadow, and Thou wilt bring all men
under the shadow of one tent. Although it is the Eternal Kingdom of
God, and He always had, and has, a Kingdom, the Kingdom here means
the manifestation of Himself;63
and He will issue all the laws and teachings which are the spirit of
the world of humanity and everlasting life. And that universal
Manifestation will subdue the world by spiritual power, not by war
and combat; He will do it with peace and tranquillity, not by the
sword and arms; He will establish this Heavenly Kingdom by true love,
and not by the power of war. He will promote these divine teachings
by kindness and righteousness, and not by weapons and harshness. He
will so educate the nations and people that, notwithstanding their
various conditions, their different customs and characters, and their
diverse religions and races, they will, as it is said in the Bible,
like the wolf and the lamb, the leopard, the kid, the sucking child
and the serpent, become comrades, friends and companions. The
contentions of races, the differences of religions, and the barriers
between nations will be completely removed, and all will attain
perfect union and reconciliation under the shadow of the Blessed
Tree.

“And the nations were angry,” for Thy
teachings opposed the passions of the other peoples; “and Thy
wrath is come”64—that
is to say, all will be afflicted by evident loss; because they do not
follow Thy precepts, counsels and teachings, they will be deprived of
Thy everlasting bounty, and veiled from the light of the Sun of
Reality.

“And the time of the dead, that they should be
judged” means that the time has come that the dead65—that
is to say, those who are deprived of the spirit of the love of God
and have not a share of the sanctified eternal life—will be
judged with justice, meaning they will arise to receive that which
they deserve. He will make the reality of their secrets evident,
showing what a low degree they occupy in the world of existence, and
that in reality they are under the rule of death.

“That Thou shouldst give reward unto Thy servants
the prophets, and the saints, and them that fear Thy name, small and
great”66—that
is to say, He will distinguish the righteous by endless bounty,
making them shine on the horizon of eternal honor, like the stars of
heaven. He will assist them by endowing them with behavior and
actions which are the light of the world of humanity, the cause of
guidance, and the means of everlasting life in the Divine Kingdom.

“And shouldst destroy them which destroy the
earth”67
means that He will entirely deprive the neglectful; for the blindness
of the blind will be manifest, and the vision of the seers will be
evident; the ignorance and want of knowledge of the people of error
will be recognized, and the knowledge and wisdom of the people under
guidance will be apparent; consequently, the destroyers will be
destroyed.

“And the temple of God was opened in heaven”68
means that the divine Jerusalem is found, and the Holy of Holies has
become visible. The Holy of Holies, according to the terminology of
the people of wisdom, is the essence of the Divine Law, and the
heavenly and true teachings of the Lord, which have not been changed
in the cycle of any Prophet, as it was before explained. The
sanctuary of Jerusalem is likened to the reality of the Law of God,
which is the Holy of Holies; and all the laws, conventions, rites and
material regulations are the city of Jerusalem—this is why it
is called the heavenly Jerusalem. Briefly, as in this cycle the Sun
of Reality will make the light of God shine with the utmost splendor,
therefore, the essence of the teachings of God will be realized in
the world of existence, and the darkness of ignorance and want of
knowledge will be dispelled. The world will become a new world, and
enlightenment will prevail. So the Holy of Holies will appear.

“And the temple of God was opened in heaven”69
means also that by the diffusion of the divine teachings, the
appearance of these heavenly mysteries, and the rising of the Sun of
Reality, the doors of success and prosperity will be opened in all
directions, and the signs of goodness and heavenly benedictions will
be made plain.

“And there was seen in His temple the ark of His
Testament”70—that
is to say, the Book of His Testament will appear in His Jerusalem,
the Epistle of the Covenant71
will be established, and the meaning of the Testament and of the
Covenant will become evident. The renown of God will overspread the
East and West, and the proclamation of the Cause of God will fill the
world. The violators of the Covenant will be degraded and dispersed,
and the faithful cherished and glorified, for they cling to the Book
of the Testament and are firm and steadfast in the Covenant.

“And there were lightnings, and voices, and
thunderings, and an earthquake, and great hail,”72
meaning that after the appearance of the Book of the Testament there
will be a great storm, and the lightnings of the anger and the wrath
of God will flash, the noise of the thunder of the violation of the
Covenant will resound, the earthquake of doubts will take place, the
hail of torments will beat upon the violators of the Covenant, and
even those who profess belief will fall into trials and temptations.

12: COMMENTARY ON THE ELEVENTH
CHAPTER OF ISAIAH

In Isaiah, chapter 11, verses 1 to 10, it is said: “And
there shall come forth a rod out of the stem of Jesse, and a Branch
shall grow out of his roots: And the spirit of the Lord shall rest
upon him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and of the fear of the
Lord; And shall make him of quick understanding in the fear of the
Lord: and he shall not judge after the sight of his eyes, neither
reprove after the hearing of his ears: But with righteousness shall
he judge the poor, and reprove with equity for the meek of the earth:
and he shall smite the earth with the rod of his mouth, and with the
breath of his lips shall he slay the wicked. And righteousness shall
be the girdle of his loins, and faithfulness the girdle of his reins.
The wolf also shall dwell with the lamb, and the leopard shall lie
down with the kid; and the calf and the young lion and the fatling
together; and a little child shall lead them. And the cow and the
bear shall feed; their young ones shall lie down together: and the
lion shall eat straw like the ox. And the sucking child shall play on
the hole of the asp, and the weaned child shall put his hand on the
cockatrice’ den. They shall not hurt nor destroy in all My holy
mountain: for the earth shall be full of the knowledge of the Lord,
as the waters cover the sea.”

This rod out of the stem of Jesse might be correctly
applied to Christ, for Joseph was of the descendants of Jesse, the
father of David; but as Christ found existence through the Spirit of
God, He called Himself the Son of God. If He had not done so, this
description would refer to Him. Besides this, the events which he
indicated as coming to pass in the days of that rod, if interpreted
symbolically, were in part fulfilled in the day of Christ, but not
all; and if not interpreted, then decidedly none of these signs
happened. For example, the leopard and the lamb, the lion and the
calf, the child and the asp, are metaphors and symbols for various
nations, peoples, antagonistic sects and hostile races, who are as
opposite and inimical as the wolf and lamb. We say that by the breath
of the spirit of Christ they found concord and harmony, they were
vivified, and they associated together.

But “they shall not hurt nor destroy in all My
holy mountain: for the earth shall be full of the knowledge of the
Lord, as the waters cover the sea.” These conditions did not
prevail in the time of the manifestation of Christ; for until today
various and antagonistic nations exist in the world: very few
acknowledge the God of Israel, and the greater number are without the
knowledge of God. In the same way, universal peace did not come into
existence in the time of Christ—that is to say, between the
antagonistic and hostile nations there was neither peace nor concord,
disputes and disagreements did not cease, and reconciliation and
sincerity did not appear. So, even at this day, among the Christian
sects and nations themselves, enmity, hatred and the most violent
hostility are met with.

But these verses apply word for word to Bahá’u’lláh.
Likewise in this marvelous cycle the earth will be transformed, and
the world of humanity arrayed in tranquillity and beauty. Disputes,
quarrels and murders will be replaced by peace, truth and concord;
among the nations, peoples, races and countries, love and amity will
appear. Cooperation and union will be established, and finally war
will be entirely suppressed. When the laws of the Most Holy Book are
enforced, contentions and disputes will find a final sentence of
absolute justice before a general tribunal of the nations and
kingdoms, and the difficulties that appear will be solved. The five
continents of the world will form but one, the numerous nations will
become one, the surface of the earth will become one land, and
mankind will be a single community. The relations between the
countries—the mingling, union and friendship of the peoples and
communities—will reach to such a degree that the human race
will be like one family and kindred. The light of heavenly love will
shine, and the darkness of enmity and hatred will be dispelled from
the world. Universal peace will raise its tent in the center of the
earth, and the blessed Tree of Life will grow and spread to such an
extent that it will overshadow the East and the West. Strong and
weak, rich and poor, antagonistic sects and hostile nations—which
are like the wolf and the lamb, the leopard and kid, the lion and the
calf—will act toward each other with the most complete love,
friendship, justice and equity. The world will be filled with
science, with the knowledge of the reality of the mysteries of
beings, and with the knowledge of God.

Now consider, in this great century which is the cycle
of Bahá’u’lláh, what progress science and
knowledge have made, how many secrets of existence have been
discovered, how many great inventions have been brought to light and
are day by day multiplying in number. Before long, material science
and learning, as well as the knowledge of God, will make such
progress and will show forth such wonders that the beholders will be
amazed. Then the mystery of this verse in Isaiah, “For the
earth shall be full of the knowledge of the Lord,” will be
completely evident.

Reflect also that in the short time since Bahá’u’lláh
has appeared, people from all countries, nations and races have
entered under the shadow of this Cause. Christians, Jews,
Zoroastrians, Buddhists, Hindus and Persians all associate together
with the greatest friendship and love, as if indeed these people had
been related and connected together, they and theirs, for a thousand
years; for they are like father and child, mother and daughter,
sister and brother. This is one of the meanings of the companionship
of the wolf and the lamb, the leopard and the kid, and the lion and
the calf.

One of the great events which is to occur in the Day of
the manifestation of that Incomparable Branch (Bahá’u’lláh)
is the hoisting of the Standard of God among all nations. By this is
meant that all nations and kindreds will be gathered together under
the shadow of this Divine Banner, which is no other than the Lordly
Branch itself, and will become a single nation. Religious and
sectarian antagonism, the hostility of races and peoples, and
differences among nations, will be eliminated. All men will adhere to
one religion, will have one common faith, will be blended into one
race, and become a single people. All will dwell in one common
fatherland, which is the planet itself. Universal peace and concord
will be realized between all the nations, and that Incomparable
Branch will gather together all Israel, signifying that in this cycle
Israel will be gathered in the Holy Land, and that the Jewish people
who are scattered to the East and West, South and North, will be
assembled together.

Now see: these events did not take place in the
Christian cycle, for the nations did not come under the One Standard
which is the Divine Branch. But in this cycle of the Lord of Hosts
all the nations and peoples will enter under the shadow of this Flag.
In the same way, Israel, scattered all over the world, was not
reassembled in the Holy Land in the Christian cycle; but in the
beginning of the cycle of Bahá’u’lláh this
divine promise, as is clearly stated in all the Books of the
Prophets, has begun to be manifest. You can see that from all the
parts of the world tribes of Jews are coming to the Holy Land; they
live in villages and lands which they make their own, and day by day
they are increasing to such an extent that all Palestine will become
their home.

13: COMMENTARY ON THE TWELFTH
CHAPTER OF THE REVELATION OF ST. JOHN

We have before explained that what is most frequently
meant by the Holy City, the Jerusalem of God, which is mentioned in
the Holy Book, is the Law of God. It is compared sometimes to a
bride, and sometimes to Jerusalem, and again to the new heaven and
earth. So in chapter 21, verses 1, 2 and 3 of the Revelation of St.
John, it is said: “And I saw a new heaven and a new earth: for
the first heaven and the first earth were passed away; and there was
no more sea. And I John saw the holy city, new Jerusalem, coming down
from God out of heaven, prepared as a bride adorned for her husband.
And I heard a great voice out of heaven saying, Behold, the
tabernacle of God is with men, and He will dwell with them, and they
shall be His people, and God Himself shall be with them, and be their
God.”

Notice how clear and evident it is that the first heaven
and earth signify the former Law. For it is said that the first
heaven and earth have passed away and there is no more sea—that
is to say, that the earth is the place of judgment, and on this earth
of judgment there is no sea, meaning that the teachings and the Law
of God will entirely spread over the earth, and all men will enter
the Cause of God, and the earth will be completely inhabited by
believers; therefore, there will be no more sea, for the dwelling
place and abode of man is the dry land. In other words, at that epoch
the field of that Law will become the pleasure-ground of man. Such
earth is solid; the feet do not slip upon it.

The Law of God is also described as the Holy City, the
New Jerusalem. It is evident that the New Jerusalem which descends
from heaven is not a city of stone, mortar, bricks, earth and wood.
It is the Law of God which descends from heaven and is called new,
for it is clear that the Jerusalem which is of stone and earth does
not descend from heaven, and that it is not renewed; but that which
is renewed is the Law of God.

The Law of God is also compared to an adorned bride who
appears with most beautiful ornaments, as it has been said in chapter
21 of the Revelation of St. John: “And I John saw the holy
city, new Jerusalem, coming down from God out of heaven, prepared as
a bride adorned for her husband.”73
And in chapter 12, verse 1, it is said: “And there appeared a
great wonder in heaven; a woman clothed with the sun, and the moon
under her feet, and upon her head a crown of twelve stars.”
This woman is that bride, the Law of God that descended upon
Muḥammad. The sun with which she was clothed, and the moon
which was under her feet, are the two nations which are under the
shadow of that Law, the Persian and Ottoman kingdoms; for the emblem
of Persia is the sun, and that of the Ottoman Empire is the crescent
moon. Thus the sun and moon are the emblems of two kingdoms which are
under the power of the Law of God. Afterward it is said: “upon
her head is a crown of twelve stars.” These twelve stars are
the twelve Imáms, who were the promoters of the Law of
Muḥammad and the educators of the people, shining like stars in
the heaven of guidance.

Then it is said in the second verse: “and she
being with child cried,” meaning that this Law fell into the
greatest difficulties and endured great troubles and afflictions
until a perfect offspring was produced—that is, the coming
Manifestation, the Promised One, Who is the perfect offspring, and
Who was reared in the bosom of this Law, which is as its mother. The
child Who is referred to is the Báb, the Primal Point, Who was
in truth born from the Law of Muḥammad—that is to say,
the Holy Reality, Who is the child and outcome of the Law of God, His
mother, and Who is promised by that religion, finds a reality in the
kingdom of that Law; but because of the despotism of the dragon the
child was carried up to God. After twelve hundred and sixty days the
dragon was destroyed, and the child of the Law of God, the Promised
One, became manifest.

Verses 3 and 4. “And there appeared a great wonder
in heaven; and behold a great red dragon, having seven heads and ten
horns, and seven crowns upon his heads. And his tail drew the third
part of the stars of heaven, and did cast them to the earth.”74
These signs are an allusion to the dynasty of the Umayyads who
dominated the Muḥammadan religion. Seven heads and seven crowns
mean seven countries and dominions over which the Umayyads had power:
they were the Roman dominion around Damascus; and the Persian,
Arabian and Egyptian dominions, together with the dominion of
Africa—that is to say, Tunis, Morocco and Algeria; the dominion
of Andalusia, which is now Spain; and the dominion of the Turks of
Transoxania. The Umayyads had power over these countries. The ten
horns mean the names of the Umayyad rulers—that is, without
repetition, there were ten names of rulers, meaning ten names of
commanders and chiefs—the first is Abú Súfyán
and the last Marván—but several of them bear the same
name. So there are two Muáviyá, three Yazíd, two
Valíd, and two Marván; but if the names were counted
without repetition there would be ten. The Umayyads, of whom the
first was Abú Súfyán, Amír of Mecca and
chief of the dynasty of the Umayyads, and the last was Marván,
destroyed the third part of the holy and saintly people of the
lineage of Muḥammad who were like the stars of heaven.

Verse 4. “And the dragon stood before the woman
which was ready to be delivered, for to devour the child as soon as
it was born.”75
As we have before explained, this woman is the Law of God. The dragon
was standing near the woman to devour her child, and this child was
the promised Manifestation, the offspring of the Law of Muḥammad.
The Umayyads were always waiting to get possession of the Promised
One, Who was to come from the line of Muḥammad, to destroy and
annihilate Him; for they much feared the appearance of the promised
Manifestation, and they sought to kill any of Muḥammad’s
descendants who might be highly esteemed.

Verse 5. “And she brought forth a man child, Who
was to rule all nations with a rod of iron.” This great son is
the promised Manifestation Who was born of the Law of God and reared
in the bosom of the divine teachings. The iron rod is a symbol of
power and might—it is not a sword—and means that with
divine power and might He will shepherd all the nations of the earth.
This son is the Báb.

Verse 5. “And her child was caught up unto God,
and to His throne.” This is a prophecy of the Báb, Who
ascended to the heavenly realm, to the Throne of God, and to the
center of His Kingdom. Consider how all this corresponds to what
happened.

Verse 6. “And the woman fled into the
wilderness”—that is to say, the Law of God fled to the
wilderness, meaning the vast desert of Ḥijáz, and the
Arabian Peninsula.

Verse 6. “Where she had a place prepared of God.”76
The Arabian Peninsula became the abode and dwelling place, and the
center of the Law of God.

Verse 6. “That they should feed her there a
thousand two hundred and threescore days.” In the terminology
of the Holy Book these twelve hundred and sixty days mean the twelve
hundred and sixty years that the Law of God was set up in the
wilderness of Arabia, the great desert: from it the Promised One has
come. After twelve hundred and sixty years that Law will have no more
influence, for the fruit of that tree will have appeared, and the
result will have been produced.

Consider how the prophecies correspond to one another.
In the Apocalypse, the appearance of the Promised One is appointed
after forty-two months, and Daniel expresses it as three times and a
half, which is also forty-two months, which are twelve hundred and
sixty days. In another passage of John’s Revelation it is
clearly spoken of as twelve hundred and sixty days, and in the Holy
Book it is said that each day signifies one year. Nothing could be
clearer than this agreement of the prophecies with one another. The
Báb appeared in the year 1260 of the Hejira of Muḥammad,
which is the beginning of the universal era-reckoning of all Islám.
There are no clearer proofs than this in the Holy Books for any
Manifestation. For him who is just, the agreement of the times
indicated by the tongues of the Great Ones is the most conclusive
proof. There is no other possible explanation of these prophecies.
Blessed are the just souls who seek the truth. But failing justice,
the people attack, dispute and openly deny the evidence, like the
Pharisees who, at the manifestation of Christ, denied with the
greatest obstinacy the explanations of Christ and of His disciples.
They obscured Christ’s Cause before the ignorant people,
saying, “These prophecies are not of Jesus, but of the Promised
One Who shall come later, according to the conditions mentioned in
the Bible.” Some of these conditions were that He must have a
kingdom, be seated on the throne of David, enforce the Law of the
Bible, and manifest such justice that the wolf and the lamb shall
gather at the same spring.

And thus they prevented the people from knowing Christ.

Note.—In these last conversations ‘Abdu’l-Bahá
wishes to reconcile in a new interpretation the apocalyptic
prophecies of the Jews, the Christians and the Muslims, rather than
to show their supernatural character. On the powers of the Prophets,
cf. “The Knowledge of the Divine Manifestations,” p. 157;
and “Visions and Communication with Spirits,” p. 251.

14: SPIRITUAL PROOFS

In this material world time has cycles; places change
through alternating seasons, and for souls there are progress,
retrogression and education.

At one time it is the season of spring; at another it is
the season of autumn; and again it is the season of summer or the
season of winter.

In the spring there are the clouds which send down the
precious rain, the musk-scented breezes and life-giving zephyrs; the
air is perfectly temperate, the rain falls, the sun shines, the
fecundating wind wafts the clouds, the world is renewed, and the
breath of life appears in plants, in animals and in men. Earthly
beings pass from one condition to another. All things are clothed in
new garments, and the black earth is covered with herbage; mountains
and plains are adorned with verdure; trees bear leaves and blossoms;
gardens bring forth flowers and fragrant herbs. The world becomes
another world, and it attains to a life-giving spirit. The earth was
a lifeless body; it finds a new spirit, and produces endless beauty,
grace and freshness. Thus the spring is the cause of new life and
infuses a new spirit.

Afterward comes the summer, when the heat increases, and
growth and development attain their greatest power. The energy of
life in the vegetable kingdom reaches to the degree of perfection,
the fruit appears, and the time of harvest ripens; a seed has become
a sheaf, and the food is stored for winter. Afterward comes
tumultuous autumn when unwholesome and sterile winds blow; it is the
season of sickness, when all things are withered, and the balmy air
is vitiated. The breezes of spring are changed to autumn winds; the
fertile green trees have become withered and bare; flowers and
fragrant herbs fade away; the beautiful garden becomes a dustheap.
Following this comes the season of winter, with cold and tempests. It
snows, rains, hails, storms, thunders and lightens, freezes and
congeals; all plants die, and animals languish and are wretched.

When this state is reached, again a new life-giving
spring returns, and the cycle is renewed. The season of spring with
its hosts of freshness and beauty spreads its tent on the plains and
mountains with great pomp and magnificence. A second time the form of
the creatures is renewed, and the creation of beings begins afresh;
bodies grow and develop, the plains and wildernesses become green and
fertile, trees bring forth blossoms, and the spring of last year
returns in the utmost fullness and glory. Such is, and such ought to
be, the cycle and succession of existence. Such is the cycle and
revolution of the material world.

It is the same with the spiritual cycles of the
Prophets—that is to say, the day of the appearance of the Holy
Manifestations is the spiritual springtime; it is the divine
splendor; it is the heavenly bounty, the breeze of life, the rising
of the Sun of Reality. Spirits are quickened; hearts are refreshed
and invigorated; souls become good; existence is set in motion; human
realities are gladdened, and grow and develop in good qualities and
perfections. General progress is achieved and revival takes place,
for it is the day of resurrection, the time of excitement and
ferment, and the season of bliss, of joy and of intense rapture.

Afterward the life-giving spring ends in fruitful
summer. The word of God is exalted, the Law of God is promulgated;
all things reach perfection. The heavenly table is spread, the holy
breezes perfume the East and the West, the teachings of God conquer
the world, men become educated, praiseworthy results are produced,
universal progress appears in the world of humanity, and the divine
bounties surround all things. The Sun of Reality rises from the
horizon of the Kingdom with the greatest power and heat. When it
reaches the meridian, it will begin to decline and descend, and the
spiritual summer will be followed by autumn, when growth and
development are arrested. Breezes change into blighting winds, and
the unwholesome season dissipates the beauty and freshness of the
gardens, plains and bowers—that is to say, attraction and
goodwill do not remain, divine qualities are changed, the radiance of
hearts is dimmed, the spirituality of souls is altered, virtues are
replaced by vices, and holiness and purity disappear. Only the name
of the Religion of God remains, and the exoteric forms of the divine
teachings. The foundations of the Religion of God are destroyed and
annihilated, and nothing but forms and customs exist. Divisions
appear, firmness is changed into instability, and spirits become
dead; hearts languish, souls become inert, and winter arrives—that
is to say, the coldness of ignorance envelops the world, and the
darkness of human error prevails. After this come indifference,
disobedience, inconsiderateness, indolence, baseness, animal
instincts and the coldness and insensibility of stones. It is like
the season of winter when the terrestrial globe, deprived of the
effect of the heat of the sun, becomes desolate and dreary. When the
world of intelligence and thought has reached to this state, there
remain only continual death and perpetual nonexistence.

When the season of winter has had its effect, again the
spiritual springtime returns, and a new cycle appears. Spiritual
breezes blow, the luminous dawn gleams, the divine clouds give rain,
the rays of the Sun of Reality shine forth, the contingent world
attains unto a new life and is clad in a wonderful garment. All the
signs and the gifts of the past springtime reappear, with perhaps
even greater splendor in this new season.

The spiritual cycles of the Sun of Reality are like the
cycles of the material sun: they are always revolving and being
renewed. The Sun of Reality, like the material sun, has numerous
rising and dawning places: one day it rises from the zodiacal sign of
Cancer, another day from the sign of Libra or Aquarius; another time
it is from the sign of Aries that it diffuses its rays. But the sun
is one sun and one reality; the people of knowledge are lovers of the
sun, and are not fascinated by the places of its rising and dawning.
The people of perception are the seekers of the truth, and not of the
places of its appearance, nor of its dawning points; therefore, they
will adore the Sun from whatever point in the zodiac it may appear,
and they will seek the Reality in every Sanctified Soul Who manifests
it. Such people always attain to the truth and are not veiled from
the Sun of the Divine World. So the lover of the sun and the seeker
of the light will always turn toward the sun, whether it shines from
the sign of Aries or gives its bounty from the sign of Cancer, or
radiates from Gemini; but the ignorant and uninstructed are lovers of
the signs of the zodiac, and enamored and fascinated by the
rising-places, and not by the sun. When it was in the sign of Cancer,
they turned toward it, though afterward the sun changed to the sign
of Libra; as they were lovers of the sign, they turned toward it and
attached themselves to it, and were deprived of the influences of the
sun merely because it had changed its place. For example, once the
Sun of Reality poured forth its rays from the sign of Abraham, and
then it dawned from the sign of Moses and illuminated the horizon.
Afterward it rose with the greatest power and brilliancy from the
sign of Christ. Those who were the seekers of Reality worshiped that
Reality wherever they saw it, but those who were attached to Abraham
were deprived of its influences when it shone upon Sinai and
illuminated the reality of Moses. Those who held fast to Moses, when
the Sun of Reality shone from Christ with the utmost radiance and
lordly splendor, were also veiled; and so forth.

Therefore, man must be the seeker after the Reality, and
he will find that Reality in each of the Sanctified Souls. He must be
fascinated and enraptured, and attracted to the divine bounty; he
must be like the butterfly who is the lover of the light from
whatever lamp it may shine, and like the nightingale who is the lover
of the rose in whatever garden it may grow.

If the sun were to rise in the West, it would still be
the sun; one must not withdraw from it on account of its
rising-place, nor consider the West to be always the place of sunset.
In the same way, one must look for the heavenly bounties and seek for
the Divine Aurora. In every place where it appears, one must become
its distracted lover. Consider that if the Jews had not kept turning
to the horizon of Moses, and had only regarded the Sun of Reality,
without any doubt they would have recognized the Sun in the
dawning-place of the reality of Christ, in the greatest divine
splendor. But, alas! a thousand times alas! attaching themselves to
the outward words of Moses, they were deprived of the divine bounties
and the lordly splendors!

15: TRUE WEALTH

The honor and exaltation of every existing being depends
upon causes and circumstances.

The excellency, the adornment and the perfection of the
earth is to be verdant and fertile through the bounty of the clouds
of springtime. Plants grow; flowers and fragrant herbs spring up;
fruit-bearing trees become full of blossoms and bring forth fresh and
new fruit. Gardens become beautiful, and meadows adorned; mountains
and plains are clad in a green robe, and gardens, fields, villages
and cities are decorated. This is the prosperity of the mineral
world.

The height of exaltation and the perfection of the
vegetable world is that a tree should grow on the bank of a stream of
fresh water, that a gentle breeze should blow on it, that the warmth
of the sun should shine on it, that a gardener should attend to its
cultivation, and that day by day it should develop and yield fruit.
But its real prosperity is to progress into the animal and human
world, and replace that which has been exhausted in the bodies of
animals and men.

The exaltation of the animal world is to possess perfect
members, organs and powers, and to have all its needs supplied. This
is its chief glory, its honor and exaltation. So the supreme
happiness of an animal is to have possession of a green and fertile
meadow, perfectly pure flowing water, and a lovely, verdant forest.
If these things are provided for it, no greater prosperity can be
imagined. For example, if a bird builds its nest in a green and
fruitful forest, in a beautiful high place, upon a strong tree, and
at the top of a lofty branch, and if it finds all it needs of seeds
and water, this is its perfect prosperity.

But real prosperity for the animal consists in passing
from the animal world to the human world, like the microscopic beings
that, through the water and air, enter into man and are assimilated,
and replace that which has been consumed in his body. This is the
great honor and prosperity for the animal world; no greater honor can
be conceived for it.

Therefore, it is evident and clear that this wealth,
this comfort and this material abundance form the complete prosperity
of minerals, vegetables and animals. No riches, wealth, comfort or
ease of the material world is equal to the wealth of a bird; all the
areas of these plains and mountains are its dwelling, and all the
seeds and harvests are its food and wealth, and all the lands,
villages, meadows, pastures, forests and wildernesses are its
possessions. Now, which is the richer, this bird, or the most wealthy
man? for no matter how many seeds it may take or bestow, its wealth
does not decrease.

Then it is clear that the honor and exaltation of man
must be something more than material riches. Material comforts are
only a branch, but the root of the exaltation of man is the good
attributes and virtues which are the adornments of his reality. These
are the divine appearances, the heavenly bounties, the sublime
emotions, the love and knowledge of God; universal wisdom,
intellectual perception, scientific discoveries, justice, equity,
truthfulness, benevolence, natural courage and innate fortitude; the
respect for rights and the keeping of agreements and covenants;
rectitude in all circumstances; serving the truth under all
conditions; the sacrifice of one’s life for the good of all
people; kindness and esteem for all nations; obedience to the
teachings of God; service in the Divine Kingdom; the guidance of the
people, and the education of the nations and races. This is the
prosperity of the human world! This is the exaltation of man in the
world! This is eternal life and heavenly honor!

These virtues do not appear from the reality of man
except through the power of God and the divine teachings, for they
need supernatural power for their manifestation. It may be that in
the world of nature a trace of these perfections may appear, but they
are unstable and ephemeral; they are like the rays of the sun upon
the wall.

As the compassionate God has placed such a wonderful
crown upon the head of man, man should strive that its brilliant
jewels may become visible in the world.

16: OUTWARD FORMS AND SYMBOLS MUST
BE USED TO CONVEY INTELLECTUAL CONCEPTIONS

A subject that is essential77
for the comprehension of the questions that we have mentioned, and of
others of which we are about to speak, so that the essence of the
problems may be understood, is this: that human knowledge is of two
kinds. One is the knowledge of things perceptible to the senses—that
is to say, things which the eye, or ear, or smell, or taste, or touch
can perceive, which are called objective or sensible. So the sun,
because it can be seen, is said to be objective; and in the same way
sounds are sensible because the ear hears them; perfumes are sensible
because they can be inhaled and the sense of smell perceives them;
foods are sensible because the palate perceives their sweetness,
sourness or saltness; heat and cold are sensible because the feelings
perceive them. These are said to be sensible realities.

The other kind of human knowledge is intellectual—that
is to say, it is a reality of the intellect; it has no outward form
and no place and is not perceptible to the senses. For example, the
power of intellect is not sensible; none of the inner qualities of
man is a sensible thing; on the contrary, they are intellectual
realities. So love is a mental reality and not sensible; for this
reality the ear does not hear, the eye does not see, the smell does
not perceive, the taste does not discern, the touch does not feel.
Even ethereal matter, the forces of which are said in physics to be
heat, light, electricity and magnetism, is an intellectual reality,
and is not sensible. In the same way, nature, also, in its essence is
an intellectual reality and is not sensible; the human spirit is an
intellectual, not sensible reality. In explaining these intellectual
realities, one is obliged to express them by sensible figures because
in exterior existence there is nothing that is not material.
Therefore, to explain the reality of the spirit—its condition,
its station—one is obliged to give explanations under the forms
of sensible things because in the external world all that exists is
sensible. For example, grief and happiness are intellectual things;
when you wish to express those spiritual qualities you say: “My
heart is oppressed; my heart is dilated,” though the heart of
man is neither oppressed nor dilated. This is an intellectual or
spiritual state, to explain which you are obliged to have recourse to
sensible figures. Another example: you say, “such an individual
made great progress,” though he is remaining in the same place;
or again, “such a one’s position was exalted,”
although, like everyone else, he walks upon the earth. This
exaltation and this progress are spiritual states and intellectual
realities, but to explain them you are obliged to have recourse to
sensible figures because in the exterior world there is nothing that
is not sensible.

So the symbol of knowledge is light, and of ignorance,
darkness; but reflect, is knowledge sensible light, or ignorance
sensible darkness? No, they are merely symbols. These are only
intellectual states, but when you desire to express them outwardly,
you call knowledge light, and ignorance darkness. You say: “My
heart was gloomy, and it became enlightened.” Now, that light
of knowledge, and that darkness of ignorance, are intellectual
realities, not sensible ones; but when we seek for explanations in
the external world, we are obliged to give them a sensible form.

Then it is evident that the dove which descended upon
Christ was not a material dove, but it was a spiritual state, which,
that it might be comprehensible, was expressed by a sensible figure.
Thus in the Old Testament it is said that God appeared as a pillar of
fire: this does not signify the material form; it is an intellectual
reality which is expressed by a sensible image.

Christ says, “The Father is in the Son, and the
Son is in the Father.” Was Christ within God, or God within
Christ? No, in the name of God! On the contrary, this is an
intellectual state which is expressed in a sensible figure.

We come to the explanation of the words of Bahá’u’lláh
when He says: “O king! I was but a man like others, asleep upon
My couch, when lo, the breezes of the All-Glorious were wafted over
Me, and taught Me the knowledge of all that hath been. This thing is
not from Me, but from One Who is Almighty and All-Knowing.”78
This is the state of manifestation: it is not sensible; it is an
intellectual reality, exempt and freed from time, from past, present
and future; it is an explanation, a simile, a metaphor and is not to
be accepted literally; it is not a state that can be comprehended by
man. Sleeping and waking is passing from one state to another.
Sleeping is the condition of repose, and wakefulness is the condition
of movement. Sleeping is the state of silence; wakefulness is the
state of speech. Sleeping is the state of mystery; wakefulness is the
state of manifestation.

For example, it is a Persian and Arabic expression to
say that the earth was asleep, and the spring came, and it awoke; or
the earth was dead, and the spring came, and it revived. These
expressions are metaphors, allegories, mystic explanations in the
world of signification.

Briefly, the Holy Manifestations have ever been, and
ever will be, Luminous Realities; no change or variation takes place
in Their essence. Before declaring Their manifestation, They are
silent and quiet like a sleeper, and after Their manifestation, They
speak and are illuminated, like one who is awake.

17: THE BIRTH OF CHRIST

Question.—How was Christ born of the Holy Spirit?

Answer.—In regard to this question, theologians
and materialists disagree. The theologians believe that Christ was
born of the Holy Spirit, but the materialists think this is
impossible and inadmissible, and that without doubt He had a human
father.

In the Qur’án it is said: “And We
sent Our Spirit unto her, and He appeared unto her in the shape of a
perfect man,”79
meaning that the Holy Spirit took the likeness of the human form, as
an image is produced in a mirror, and he addressed Mary.

The materialists believe that there must be marriage,
and say that a living body cannot be created from a lifeless body,
and without male and female there cannot be fecundation. And they
think that not only with man, but also with animals and plants, it is
impossible. For this union of the male and female exists in all
living beings and plants. This pairing of things is even shown forth
in the Qur’án: “Glory be to Him Who has created
all the pairs: of such things as the earth produceth, and of
themselves; and of things which they know not”80—that
is to say, men, animals and plants are all in pairs—“and
of everything have We created two kinds”—that is to say,
We have created all the beings through pairing.

Briefly, they say a man without a human father cannot be
imagined. In answer, the theologians say: “This thing is not
impossible and unachievable, but it has not been seen; and there is a
great difference between a thing which is impossible and one which is
unknown. For example, in former times the telegraph, which causes the
East and the West to communicate, was unknown but not impossible;
photography and phonography were unknown but not impossible.”

The materialists insist upon this belief, and the
theologians reply: “Is this globe eternal or phenomenal?”
The materialists answer that, according to science and important
discoveries, it is established that it is phenomenal; in the
beginning it was a flaming globe, and gradually it became temperate;
a crust was formed around it, and upon this crust plants came into
existence, then animals, and finally man.

The theologians say: “Then from your statement it
has become evident and clear that mankind is phenomenal upon the
globe, and not eternal. Then surely the first man had neither father
nor mother, for the existence of man is phenomenal. Is not the
creation of man without father and mother, even though gradually,
more difficult than if he had simply come into existence without a
father? As you admit that the first man came into existence without
father or mother—whether it be gradually or at once—there
can remain no doubt that a man without a human father is also
possible and admissible; you cannot consider this impossible;
otherwise, you are illogical. For example, if you say that this lamp
has once been lighted without wick and oil, and then say that it is
impossible to light it without the wick, this is illogical.”
Christ had a mother; the first man, as the materialists believe, had
neither father nor mother.81

18: THE GREATNESS OF CHRIST IS DUE
TO HIS PERFECTIONS

A great man is a great man, whether born of a human
father or not. If being without a father is a virtue, Adam is greater
and more excellent than all the Prophets and Messengers, for He had
neither father nor mother. That which causes honor and greatness is
the splendor and bounty of the divine perfections. The sun is born
from substance and form, which can be compared to father and mother,
and it is absolute perfection; but the darkness has neither substance
nor form, neither father nor mother, and it is absolute imperfection.
The substance of Adam’s physical life was earth, but the
substance of Abraham was pure sperm; it is certain that the pure and
chaste sperm is superior to earth.

Furthermore, in the first chapter of the Gospel of John,
verses 12 and 13, it is said: “But as many as received Him, to
them gave He power to become the sons of God, even to them that
believed on His name:

“Which were born, not of blood, nor of the will of
the flesh, nor of the will of man, but of God.”82

From these verses it is obvious that the being of a
disciple also is not created by physical power, but by the spiritual
reality. The honor and greatness of Christ is not due to the fact
that He did not have a human father, but to His perfections, bounties
and divine glory. If the greatness of Christ is His being fatherless,
then Adam is greater than Christ, for He had neither father nor
mother. It is said in the Old Testament, “And the Lord God
formed man of the dust of the ground, and breathed into his nostrils
the breath of life; and man became a living soul.”83
Observe that it is said that Adam came into existence from the Spirit
of life. Moreover, the expression which John uses in regard to the
disciples proves that they also are from the Heavenly Father. Hence
it is evident that the holy reality, meaning the real existence of
every great man, comes from God and owes its being to the breath of
the Holy Spirit.

The purport is that, if to be without a father is the
greatest human glory, then Adam is greater than all, for He had
neither father nor mother. Is it better for a man to be created from
a living substance or from earth? Certainly it is better if he be
created from a living substance. But Christ was born and came into
existence from the Holy Spirit.

To conclude: the splendor and honor of the holy souls
and the Divine Manifestations come from Their heavenly perfections,
bounties and glory, and from nothing else.

19: THE BAPTISM OF CHRIST

Question.—It is said in the Gospel of St. Matthew,
chapter 3, verses 13, 14, 15: “Then cometh Jesus from Galilee
to Jordan unto John, to be baptized of him. But John forbade Him,
saying, I have need to be baptized of Thee, and comest Thou to me?
And Jesus answering said unto him, Suffer it to be so now: for thus
it becometh us to fulfil all righteousness. Then he suffered Him.”

What is the wisdom of this: since Christ possessed all
essential perfection, why did He need baptism?

Answer.—The principle of baptism is purification
by repentance. John admonished and exhorted the people, and caused
them to repent; then he baptized them. Therefore, it is apparent that
this baptism is a symbol of repentance from all sin: its meaning is
expressed in these words: “O God! as my body has become
purified and cleansed from physical impurities, in the same way
purify and sanctify my spirit from the impurities of the world of
nature, which are not worthy of the Threshold of Thy Unity!”
Repentance is the return from disobedience to obedience. Man, after
remoteness and deprivation from God, repents and undergoes
purification: and this is a symbol signifying “O God! make my
heart good and pure, freed and sanctified from all save Thy love.”

As Christ desired that this institution of John should
be used at that time by all, He Himself conformed to it in order to
awaken the people and to complete the law of the former religion.
Although the ablution of repentance was the institution of John, it
was in reality formerly practiced in the religion of God.

Christ was not in need of baptism; but as at that time
it was an acceptable and praiseworthy action, and a sign of the glad
tidings of the Kingdom, therefore, He confirmed it. However,
afterward He said the true baptism is not with material water, but it
must be with spirit and with water. In this case water does not
signify material water, for elsewhere it is explicitly said baptism
is with spirit and with fire, from which it is clear that the
reference is not to material fire and material water, for baptism
with fire is impossible.

Therefore, the spirit is the bounty of God, the water is
knowledge and life, and the fire is the love of God. For material
water does not purify the heart of man; no, it cleanses his body. But
the heavenly water and spirit, which are knowledge and life, make the
human heart good and pure; the heart which receives a portion of the
bounty of the Spirit becomes sanctified, good and pure—that is
to say, the reality of man becomes purified and sanctified from the
impurities of the world of nature. These natural impurities are evil
qualities: anger, lust, worldliness, pride, lying, hypocrisy, fraud,
self-love, etc.

Man cannot free himself from the rage of the carnal
passions except by the help of the Holy Spirit. That is why He says
baptism with the spirit, with water and with fire is necessary, and
that it is essential—that is to say, the spirit of divine
bounty, the water of knowledge and life, and the fire of the love of
God. Man must be baptized with this spirit, this water and this fire
so as to become filled with the eternal bounty. Otherwise, what is
the use of baptizing with material water? No, this baptism with water
was a symbol of repentance, and of seeking forgiveness of sins.

But in the cycle of Bahá’u’lláh
there is no longer need of this symbol; for its reality, which is to
be baptized with the spirit and love of God, is understood and
established.

20: THE NECESSITY OF BAPTISM

Question.—Is the ablution of baptism useful and
necessary, or is it useless and unnecessary? In the first case, if it
is useful, why was it abrogated? And in the second case, if it is
useless, why did John practice it?

Answer.—The change in conditions, alterations and
transformations are necessities of the essence of beings, and
essential necessities cannot be separated from the reality of things.
So it is absolutely impossible to separate heat from fire, humidity
from water, or light from the sun, for they are essential
necessities. As the change and alteration of conditions are
necessities for beings, so laws also are changed and altered in
accordance with the changes and alterations of the times. For
example, in the time of Moses, His Law was conformed and adapted to
the conditions of the time; but in the days of Christ these
conditions had changed and altered to such an extent that the Mosaic
Law was no longer suited and adapted to the needs of mankind; and it
was, therefore, abrogated. Thus it was that Christ broke the Sabbath
and forbade divorce. After Christ four disciples, among whom were
Peter and Paul, permitted the use of animal food forbidden by the
Bible, except the eating of those animals which had been strangled,
or which were sacrificed to idols, and of blood.84
They also forbade fornication. They maintained these four
commandments. Afterward, Paul permitted even the eating of strangled
animals, those sacrificed to idols, and blood, and only maintained
the prohibition of fornication. So in chapter 14, verse 14 of his
Epistle to the Romans, Paul writes: “I know, and am persuaded
by the Lord Jesus, that there is nothing unclean of itself: but to
him that esteemeth any thing to be unclean, to him it is unclean.”

Also in the Epistle of Paul to Titus, chapter 1, verse
15: “Unto the pure all things are pure: but unto them that are
defiled and unbelieving is nothing pure; but even their mind and
conscience is defiled.”

Now this change, these alterations and this abrogation
are due to the impossibility of comparing the time of Christ with
that of Moses. The conditions and requirements in the later period
were entirely changed and altered. The former laws were, therefore,
abrogated.

The existence of the world may be compared to that of a
man, and the Prophets and Messengers of God to skillful doctors. The
human being cannot remain in one condition: different maladies occur
which have each a special remedy. The skillful physician does not
give the same medicine to cure each disease and each malady, but he
changes remedies and medicines according to the different necessities
of the diseases and constitutions. One person may have a severe
illness caused by fever, and the skilled doctor will give him cooling
remedies; and when at some other time the condition of this person
has changed, and fever is replaced by chills, without doubt the
skilled doctor will discard cooling medicine and permit the use of
heating drugs. This change and alteration is required by the
condition of the patient and is an evident proof of the skill of the
physician.

Consider, could the Law of the Old Testament be enforced
at this epoch and time? No, in the name of God! it would be
impossible and impracticable; therefore, most certainly God abrogated
the laws of the Old Testament at the time of Christ. Reflect, also,
that baptism in the days of John the Baptist was used to awaken and
admonish the people to repent from all sin, and to watch for the
appearance of the Kingdom of Christ. But at present in Asia, the
Catholics and the Orthodox Church plunge newly born children into
water mixed with olive oil, and many of them become ill from the
shock; at the time of baptism they struggle and become agitated. In
other places, the clergy sprinkle the water of baptism on the
forehead. But neither from the first form nor from the second do the
children derive any spiritual benefit. Then what result is obtained
from this form? Other peoples are amazed and wonder why the infant is
plunged into the water, since this is neither the cause of the
spiritual awakening of the child, nor of its faith or conversion, but
it is only a custom which is followed. In the time of John the
Baptist it was not so; no, at first John used to exhort the people,
and to guide them to repentance from sin, and to fill them with the
desire to await the manifestation of Christ. Whoever received the
ablution of baptism, and repented of sins in absolute humility and
meekness, would also purify and cleanse his body from outward
impurities. With perfect yearning, night and day, he would constantly
wait for the manifestation of Christ, and the entrance to the Kingdom
of the Spirit of God.85

To recapitulate: our meaning is that the change and
modification of conditions, and the altered requirements of different
centuries and times, are the cause of the abrogation of laws. For a
time comes when these laws are no longer suitably adapted to
conditions. Consider how very different are the requirements of the
first centuries, of the Middle Ages, and of modern times. Is it
possible that the laws of the first centuries could be enforced at
present? It is evident that it would be impossible and impracticable.
In the same manner, after the lapse of a few centuries, the
requirements of the present time will not be the same as those of the
future, and certainly there will be change and alteration. In Europe
the laws are unceasingly altered and modified; in bygone years, how
many laws existed in the organizations and systems of Europe, which
are now abrogated! These changes and alterations are due to the
variation and mutation of thought, conditions and customs. If it were
not so, the prosperity of the world of humanity would be wrecked.

For example, there is in the Pentateuch a law that if
anyone break the Sabbath, he shall be put to death. Moreover, there
are ten sentences of death in the Pentateuch. Would it be possible to
keep these laws in our time? It is clear that it would be absolutely
impossible. Consequently, there are changes and modifications in the
laws, and these are a sufficient proof of the supreme wisdom of God.

This subject needs deep thought. Then the cause of these
changes will be evident and apparent.

Blessed are those who reflect!

21: THE SYMBOLISM OF THE BREAD AND
THE WINE

Question.—The Christ said: “I am the living
bread which came down from heaven, that a man may eat thereof and not
die.”86
What is the meaning of this utterance?

Answer.—This bread signifies the heavenly food and
divine perfections. So, “If any man eateth of this bread”
means if any man acquires heavenly bounty, receives the divine light,
or partakes of Christ’s perfections, he thereby gains
everlasting life. The blood also signifies the spirit of life and the
divine perfections, the lordly splendor and eternal bounty. For all
the members of the body gain vital substance from the circulation of
the blood.

In the Gospel of St. John, chapter 6, verse 26, it is
written: “Ye seek Me, not because ye saw the miracles, but
because ye did eat of the loaves, and were filled.”

It is evident that the bread of which the disciples ate
and were filled was the heavenly bounty; for in verse 33 of the same
chapter it is said: “For the bread of God is He which cometh
down from heaven, and giveth life unto the world.” It is clear
that the body of Christ did not descend from heaven, but it came from
the womb of Mary; and that which descended from the heaven of God was
the spirit of Christ. As the Jews thought that Christ spoke of His
body, they made objections, for it is said in the 42nd verse of the
same chapter: “And they said, Is not this Jesus, the son of
Joseph, whose father and mother we know? how is it then that he
saith, I came down from heaven?”

Reflect how clear it is that what Christ meant by the
heavenly bread was His spirit, His bounties, His perfections and His
teachings; for it is said in the 63rd verse: “It is the spirit
that quickeneth; the flesh profiteth nothing.”

Therefore, it is evident that the spirit of Christ is a
heavenly grace which descends from heaven; whosoever receives light
from that spirit in abundance—that is to say, the heavenly
teachings—finds everlasting life. That is why it is said in the
35th verse: “And Jesus said unto them, I am the bread of life:
he that cometh to Me shall never hunger; and he that believeth on Me
shall never thirst.”

Notice that “coming to Him” He expresses as
eating, and “belief in Him” as drinking. Then it is
evident and established that the celestial food is the divine
bounties, the spiritual splendors, the heavenly teachings, the
universal meaning of Christ. To eat is to draw near to Him, and to
drink is to believe in Him. For Christ had an elemental body and a
celestial form. The elemental body was crucified, but the heavenly
form is living and eternal, and the cause of everlasting life; the
first was the human nature, and the second is the divine nature. It
is thought by some that the Eucharist is the reality of Christ, and
that the Divinity and the Holy Spirit descend into and exist in it.
Now when once the Eucharist is taken, after a few moments it is
simply disintegrated and entirely transformed. Therefore, how can
such a thought be conceived? God forbid! certainly it is an absolute
fantasy.

To conclude: through the manifestation of Christ, the
divine teachings, which are an eternal bounty, were spread abroad,
the light of guidance shone forth, and the spirit of life was
conferred on man. Whoever found guidance became living; whoever
remained lost was seized by enduring death. This bread which came
down from heaven was the divine body of Christ, His spiritual
elements, which the disciples ate, and through which they gained
eternal life.

The disciples had taken many meals from the hand of
Christ; why was the last supper distinguished from the others? It is
evident that the heavenly bread did not signify this material bread,
but rather the divine nourishment of the spiritual body of Christ,
the divine graces and heavenly perfections of which His disciples
partook, and with which they became filled.

In the same way, reflect that when Christ blessed the
bread and gave it to His disciples, saying, “This is My body,”87
and gave grace to them, He was with them in person, in presence, and
form. He was not transformed into bread and wine; if He had been
turned into bread and wine, He could not have remained with the
disciples in body, in person and in presence.

Then it is clear that the bread and wine were symbols
which signified: I have given you My bounties and perfections, and
when you have received this bounty, you have gained eternal life and
have partaken of your share and your portion of the heavenly
nourishment.

22: MIRACLES

Question.—It is recorded that miracles were
performed by Christ. Are the reports of these miracles really to be
accepted literally, or have they another meaning? It has been proved
by exact science that the essence of things does not change, and that
all beings are under one universal law and organization from which
they cannot deviate; and, therefore, that which is contrary to
universal law is impossible.

Answer.—The Holy Manifestations are the sources of
miracles and the originators of wonderful signs. For Them, any
difficult and impracticable thing is possible and easy. For through a
supernatural power wonders appear from Them; and by this power, which
is beyond nature, They influence the world of nature. From all the
Manifestations marvelous things have appeared.

But in the Holy Books an especial terminology is
employed, and for the Manifestations these miracles and wonderful
signs have no importance. They do not even wish to mention them. For
if we consider miracles a great proof, they are still only proofs and
arguments for those who are present when they are performed, and not
for those who are absent.

For example, if we relate to a seeker, a stranger to
Moses and Christ, marvelous signs, he will deny them and will say:
“Wonderful signs are also continually related of false gods by
the testimony of many people, and they are affirmed in the Books. The
Brahmans have written a book about wonderful prodigies from Brahma.”
He will also say: “How can we know that the Jews and the
Christians speak the truth, and that the Brahmans tell a lie? For
both are generally admitted traditions, which are collected in books,
and may be supposed to be true or false.” The same may be said
of other religions: if one is true, all are true; if one is accepted,
all must be accepted. Therefore, miracles are not a proof. For if
they are proofs for those who are present, they fail as proofs to
those who are absent.

But in the day of the Manifestation the people with
insight see that all the conditions of the Manifestation are
miracles, for They are superior to all others, and this alone is an
absolute miracle. Recollect that Christ, solitary and alone, without
a helper or protector, without armies and legions, and under the
greatest oppression, uplifted the standard of God before all the
people of the world, and withstood them, and finally conquered all,
although outwardly He was crucified. Now this is a veritable miracle
which can never be denied. There is no need of any other proof of the
truth of Christ.

The outward miracles have no importance for the people
of Reality. If a blind man receives sight, for example, he will
finally again become sightless, for he will die and be deprived of
all his senses and powers. Therefore, causing the blind man to see is
comparatively of little importance, for this faculty of sight will at
last disappear. If the body of a dead person be resuscitated, of what
use is it since the body will die again? But it is important to give
perception and eternal life—that is, the spiritual and divine
life. For this physical life is not immortal, and its existence is
equivalent to nonexistence. So it is that Christ said to one of His
disciples: “Let the dead bury their dead;” for “That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit.”88

Observe: those who in appearance were physically alive,
Christ considered dead; for life is the eternal life, and existence
is the real existence. Wherever in the Holy Books they speak of
raising the dead, the meaning is that the dead were blessed by
eternal life; where it is said that the blind received sight, the
signification is that he obtained the true perception; where it is
said a deaf man received hearing, the meaning is that he acquired
spiritual and heavenly hearing. This is ascertained from the text of
the Gospel where Christ said: “These are like those of whom
Isaiah said, They have eyes and see not, they have ears and hear not;
and I healed them.”89

The meaning is not that the Manifestations are unable to
perform miracles, for They have all power. But for Them inner sight,
spiritual healing and eternal life are the valuable and important
things. Consequently, whenever it is recorded in the Holy Books that
such a one was blind and recovered his sight, the meaning is that he
was inwardly blind, and that he obtained spiritual vision, or that he
was ignorant and became wise, or that he was negligent and became
heedful, or that he was worldly and became heavenly.

As this inner sight, hearing, life and healing are
eternal, they are of importance. What, comparatively, is the
importance, the value and the worth of this animal life with its
powers? In a few days it will cease like fleeting thoughts. For
example, if one relights an extinguished lamp, it will again become
extinguished; but the light of the sun is always luminous. This is of
importance.

23: THE RESURRECTION OF CHRIST

Question.—What is the meaning of Christ’s
resurrection after three days?

Answer.—The resurrections of the Divine
Manifestations are not of the body. All Their states, Their
conditions, Their acts, the things They have established, Their
teachings, Their expressions, Their parables and Their instructions
have a spiritual and divine signification, and have no connection
with material things. For example, there is the subject of Christ’s
coming from heaven: it is clearly stated in many places in the Gospel
that the Son of man came from heaven, He is in heaven, and He will go
to heaven. So in chapter 6, verse 38, of the Gospel of John it is
written: “For I came down from heaven”; and also in verse
42 we find: “And they said, Is not this Jesus, the son of
Joseph, whose father and mother we know? How is it then that he
saith, I came down from heaven?” Also in John, chapter 3, verse
13: “And no man hath ascended up to heaven, but He that came
down from heaven, even the Son of man which is in heaven.”

Observe that it is said, “The Son of man is in
heaven,” while at that time Christ was on earth. Notice also
that it is said that Christ came from heaven, though He came from the
womb of Mary, and His body was born of Mary. It is clear, then, that
when it is said that the Son of man is come from heaven, this has not
an outward but an inward signification; it is a spiritual, not a
material, fact. The meaning is that though, apparently, Christ was
born from the womb of Mary, in reality He came from heaven, from the
center of the Sun of Reality, from the Divine World, and the
Spiritual Kingdom. And as it has become evident that Christ came from
the spiritual heaven of the Divine Kingdom, therefore, His
disappearance under the earth for three days has an inner
signification and is not an outward fact. In the same way, His
resurrection from the interior of the earth is also symbolical; it is
a spiritual and divine fact, and not material; and likewise His
ascension to heaven is a spiritual and not material ascension.

Beside these explanations, it has been established and
proved by science that the visible heaven is a limitless area, void
and empty, where innumerable stars and planets revolve.

Therefore, we say that the meaning of Christ’s
resurrection is as follows: the disciples were troubled and agitated
after the martyrdom of Christ. The Reality of Christ, which signifies
His teachings, His bounties, His perfections and His spiritual power,
was hidden and concealed for two or three days after His martyrdom,
and was not resplendent and manifest. No, rather it was lost, for the
believers were few in number and were troubled and agitated. The
Cause of Christ was like a lifeless body; and when after three days
the disciples became assured and steadfast, and began to serve the
Cause of Christ, and resolved to spread the divine teachings, putting
His counsels into practice, and arising to serve Him, the Reality of
Christ became resplendent and His bounty appeared; His religion found
life; His teachings and His admonitions became evident and visible.
In other words, the Cause of Christ was like a lifeless body until
the life and the bounty of the Holy Spirit surrounded it.

Such is the meaning of the resurrection of Christ, and
this was a true resurrection. But as the clergy have neither
understood the meaning of the Gospels nor comprehended the symbols,
therefore, it has been said that religion is in contradiction to
science, and science in opposition to religion, as, for example, this
subject of the ascension of Christ with an elemental body to the
visible heaven is contrary to the science of mathematics. But when
the truth of this subject becomes clear, and the symbol is explained,
science in no way contradicts it; but, on the contrary, science and
the intelligence affirm it.

24: THE DESCENT OF THE HOLY SPIRIT
UPON THE APOSTLES

Question.—What is the manner, and what is the
meaning, of the descent of the Holy Spirit upon the Apostles, as
described in the Gospel?

Answer.—The descent of the Holy Spirit is not like
the entrance of air into man; it is an expression and a simile,
rather than an exact or a literal image. No, rather it is like the
entrance of the image of the sun into the mirror—that is to
say, its splendor becomes apparent in it.

After the death of Christ the disciples were troubled,
and their ideas and thoughts were discordant and contradictory; later
they became firm and united, and at the feast of Pentecost they
gathered together and detached themselves from the things of this
world. Disregarding themselves, they renounced their comfort and
worldly happiness, sacrificing their body and soul to the Beloved,
abandoning their houses, and becoming wanderers and homeless, even
forgetting their own existence. Then they received the help of God,
and the power of the Holy Spirit became manifested; the spirituality
of Christ triumphed, and the love of God reigned. They were given
help at that time and dispersed in different directions, teaching the
Cause of God, and giving forth proofs and evidences.

So the descent of the Holy Spirit upon the Apostles
means their attraction by the Christ Spirit, whereby they acquired
stability and firmness. Through the spirit of the love of God they
gained a new life, and they saw Christ living, helping and protecting
them. They were like drops, and they became seas; they were like
feeble insects, and they became majestic eagles; they were weak and
became powerful. They were like mirrors facing the sun; verily, some
of the light became manifest in them.

25: THE HOLY SPIRIT

Question.—What is the Holy Spirit?

Answer.—The Holy Spirit is the Bounty of God and
the luminous rays which emanate from the Manifestations; for the
focus of the rays of the Sun of Reality was Christ, and from this
glorious focus, which is the Reality of Christ, the Bounty of God
reflected upon the other mirrors which were the reality of the
Apostles. The descent of the Holy Spirit upon the Apostles signifies
that the glorious divine bounties reflected and appeared in their
reality. Moreover, entrance and exit, descent and ascent, are
characteristics of bodies and not of spirits—that is to say,
sensible realities enter and come forth, but intellectual subtleties
and mental realities, such as intelligence, love, knowledge,
imagination and thought, do not enter, nor come forth, nor descend,
but rather they have direct connection.

For example, knowledge, which is a state attained to by
the intelligence, is an intellectual condition; and entering and
coming out of the mind are imaginary conditions; but the mind is
connected with the acquisition of knowledge, like images reflected in
a mirror.

Therefore, as it is evident and clear that the
intellectual realities do not enter and descend, and it is absolutely
impossible that the Holy Spirit should ascend and descend, enter,
come out or penetrate, it can only be that the Holy Spirit appears in
splendor, as the sun appears in the mirror.

In some passages in the Holy Books the Spirit is spoken
of, signifying a certain person, as it is currently said in speech
and conversation that such a person is an embodied spirit, or he is a
personification of mercy and generosity. In this case, it is the
light we look at, and not the glass.

In the Gospel of John, in speaking of the Promised One
Who was to come after Christ, it is said in chapter 16, verses 12,
13: “I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when He, the Spirit of truth, is come, He will
guide you into all truth: for He shall not speak of Himself; but
whatsoever He shall hear, that shall He speak.”

Now consider carefully that from these words, “for
He shall not speak of Himself; but whatsoever He shall hear, that
shall He speak,” it is clear that the Spirit of truth is
embodied in a Man Who has individuality, Who has ears to hear and a
tongue to speak. In the same way the name “Spirit of God”
is used in relation to Christ, as you speak of a light, meaning both
the light and the lamp.

26: THE SECOND COMING OF CHRIST AND
THE DAY OF JUDGMENT

It is said in the Holy Books that Christ will come
again, and that His coming depends upon the fulfillment of certain
signs: when He comes, it will be with these signs. For example, “The
sun will be darkened, and the moon shall not give her light, and the
stars shall fall from heaven…. And then shall appear the sign of
the Son of man in heaven: and then shall all the tribes of the earth
mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory.”90
Bahá’u’lláh has explained these verses in
the Kitáb-i-Íqán.91
There is no need of repetition; refer to it, and you will understand
these sayings.

But I have something further to say upon this subject.
At His first coming Christ also came from heaven, as it is explicitly
stated in the Gospel. Christ Himself says: “And no man hath
ascended up to heaven, but He that came down from heaven, even the
Son of man which is in heaven.”92

It is clear to all that Christ came from heaven,
although apparently He came from the womb of Mary. At the first
coming He came from heaven, though apparently from the womb; in the
same way, also, at His second coming He will come from heaven, though
apparently from the womb. The conditions that are indicated in the
Gospel for the second coming of Christ are the same as those that
were mentioned for the first coming, as we said before.

The Book of Isaiah announces that the Messiah will
conquer the East and the West, and all nations of the world will come
under His shadow, that His Kingdom will be established, that He will
come from an unknown place, that the sinners will be judged, and that
justice will prevail to such a degree that the wolf and the lamb, the
leopard and the kid, the sucking child and the asp, shall all gather
at one spring, and in one meadow, and one dwelling.93
The first coming was also under these conditions, though outwardly
none of them came to pass. Therefore, the Jews rejected Christ, and,
God forbid! called the Messiah masíkh,94
considered Him to be the destroyer of the edifice of God, regarded
Him as the breaker of the Sabbath and the Law, and sentenced Him to
death. Nevertheless, each one of these conditions had a signification
that the Jews did not understand; therefore, they were debarred from
perceiving the truth of Christ.

The second coming of Christ also will be in like manner:
the signs and conditions which have been spoken of all have meanings,
and are not to be taken literally. Among other things it is said that
the stars will fall upon the earth. The stars are endless and
innumerable, and modern mathematicians have established and proved
scientifically that the globe of the sun is estimated to be about one
million and a half times greater than the earth, and each of the
fixed stars to be a thousand times larger than the sun. If these
stars were to fall upon the surface of the earth, how could they find
place there? It would be as though a thousand million of Himalaya
mountains were to fall upon a grain of mustard seed. According to
reason and science this thing is quite impossible. What is even more
strange is that Christ said: “Perhaps I shall come when you are
yet asleep, for the coming of the Son of man is like the coming of a
thief.”95
Perhaps the thief will be in the house, and the owner will not know
it.

It is clear and evident that these signs have symbolic
signification, and that they are not literal. They are fully
explained in the Kitáb-i-Íqán. Refer to it.

27: THE TRINITY

Question.—What is the meaning of the Trinity, of
the Three Persons in One?

Answer.—The Divine Reality, which is purified and
sanctified from the understanding of human beings and which can never
be imagined by the people of wisdom and of intelligence, is exempt
from all conception. That Lordly Reality admits of no division; for
division and multiplicity are properties of creatures which are
contingent existences, and not accidents which happen to the
self-existent.

The Divine Reality is sanctified from singleness, then
how much more from plurality. The descent of that Lordly Reality into
conditions and degrees would be equivalent to imperfection and
contrary to perfection, and is, therefore, absolutely impossible. It
perpetually has been, and is, in the exaltation of holiness and
sanctity. All that is mentioned of the Manifestations and
Dawning-places of God signifies the divine reflection, and not a
descent into the conditions of existence.96

God is pure perfection, and creatures are but
imperfections. For God to descend into the conditions of existence
would be the greatest of imperfections; on the contrary, His
manifestation, His appearance, His rising are like the reflection of
the sun in a clear, pure, polished mirror. All the creatures are
evident signs of God, like the earthly beings upon all of which the
rays of the sun shine. But upon the plains, the mountains, the trees
and fruits, only a portion of the light shines, through which they
become visible, and are reared, and attain to the object of their
existence, while the Perfect Man97
is in the condition of a clear mirror in which the Sun of Reality
becomes visible and manifest with all its qualities and perfections.
So the Reality of Christ was a clear and polished mirror of the
greatest purity and fineness. The Sun of Reality, the Essence of
Divinity, reflected itself in this mirror and manifested its light
and heat in it; but from the exaltation of its holiness, and the
heaven of its sanctity, the Sun did not descend to dwell and abide in
the mirror. No, it continues to subsist in its exaltation and
sublimity, while appearing and becoming manifest in the mirror in
beauty and perfection.

Now if we say that we have seen the Sun in two
mirrors—one the Christ and one the Holy Spirit—that is to
say, that we have seen three Suns, one in heaven and the two others
on the earth, we speak truly. And if we say that there is one Sun,
and it is pure singleness, and has no partner and equal, we again
speak truly.

The epitome of the discourse is that the Reality of
Christ was a clear mirror, and the Sun of Reality—that is to
say, the Essence of Oneness, with its infinite perfections and
attributes—became visible in the mirror. The meaning is not
that the Sun, which is the Essence of the Divinity, became divided
and multiplied—for the Sun is one—but it appeared in the
mirror. This is why Christ said, “The Father is in the Son,”
meaning that the Sun is visible and manifest in this mirror.

The Holy Spirit is the Bounty of God which becomes
visible and evident in the Reality of Christ. The Sonship station is
the heart of Christ, and the Holy Spirit is the station of the spirit
of Christ. Hence it has become certain and proved that the Essence of
Divinity is absolutely unique and has no equal, no likeness, no
equivalent.

This is the signification of the Three Persons of the
Trinity. If it were otherwise, the foundations of the Religion of God
would rest upon an illogical proposition which the mind could never
conceive, and how can the mind be forced to believe a thing which it
cannot conceive? A thing cannot be grasped by the intelligence except
when it is clothed in an intelligible form; otherwise, it is but an
effort of the imagination.

It has now become clear, from this explanation, what is
the meaning of the Three Persons of the Trinity. The Oneness of God
is also proved.

28: EXPLANATION OF VERSE FIVE,
CHAPTER SEVENTEEN, OF THE GOSPEL OF ST. JOHN

“And now, O Father, glorify Thou Me with Thine own
self, with the glory which I had with Thee before the world was.”98

There are two kinds of priorities: one is essential and
is not preceded by a cause, but its existence is in itself, as, for
example, the sun has light in itself, for its shining is not
dependent on the light of other stars. This is called an essential
light. But the light of the moon is received from the sun, for the
moon is dependent on the sun for its light; therefore, the sun, with
regard to light, is the cause, and the moon becomes the effect. The
former is the ancient, the precedent, the antecedent, while the
latter is the preceded and the last.

The second sort of preexistence is the preexistence of
time, and that has no beginning. The Word of God is sanctified from
time.99
The past, the present, the future, all, in relation to God, are
equal. Yesterday, today, tomorrow do not exist in the sun.

In the same way there is a priority with regard to
glory—that is to say, the most glorious precedes the glorious.
Therefore, the Reality of Christ, Who is the Word of God, with regard
to essence, attributes and glory, certainly precedes the creatures.
Before appearing in the human form, the Word of God was in the utmost
sanctity and glory, existing in perfect beauty and splendor in the
height of its magnificence. When through the wisdom of God the Most
High it shone from the heights of glory in the world of the body, the
Word of God, through this body, became oppressed, so that it fell
into the hands of the Jews, and became the captive of the tyrannical
and ignorant, and at last was crucified. That is why He addressed
God, saying: “Free Me from the bonds of the world of the body,
and liberate Me from this cage, so that I may ascend to the heights
of honor and glory, and attain unto the former grandeur and might
which existed before the bodily world, that I may rejoice in the
eternal world and may ascend to the original abode, the placeless
world, the invisible kingdom.”

It is thus that you see even in the kingdom of this
world—that is to say, in the realm of souls and countries—that
the glory and the grandeur of Christ appeared in this earth after His
ascension. When in the world of the body He was subject to the
contempt and jeers of the weakest nation of the world, the Jews, who
thought it fitting to set a crown of thorns upon His sacred head. But
after His ascension the bejeweled crowns of all the kings were
humbled and bowed before the crown of thorns.

Behold the glory that the Word of God attained even in
this world!

29: EXPLANATION OF VERSE TWENTY-TWO,
CHAPTER FIFTEEN, OF THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS

Question.—In verse 22 of chapter 15 of 1
Corinthians it is written: “For as in Adam all die, even so in
Christ shall all be made alive.” What is the meaning of these
words?

Answer.—Know that there are two natures in man:
the physical nature and the spiritual nature. The physical nature is
inherited from Adam, and the spiritual nature is inherited from the
Reality of the Word of God, which is the spirituality of Christ. The
physical nature is born of Adam, but the spiritual nature is born
from the bounty of the Holy Spirit. The first is the source of all
imperfection; the second is the source of all perfection.

The Christ sacrificed Himself so that men might be freed
from the imperfections of the physical nature and might become
possessed of the virtues of the spiritual nature. This spiritual
nature, which came into existence through the bounty of the Divine
Reality, is the union of all perfections and appears through the
breath of the Holy Spirit. It is the divine perfections; it is light,
spirituality, guidance, exaltation, high aspiration, justice, love,
grace, kindness to all, philanthropy, the essence of life. It is the
reflection of the splendor of the Sun of Reality.

The Christ is the central point of the Holy Spirit: He
is born of the Holy Spirit; He is raised up by the Holy Spirit; He is
the descendant of the Holy Spirit—that is to say, that the
Reality of Christ does not descend from Adam; no, it is born of the
Holy Spirit. Therefore, this verse in Corinthians, “As in Adam
all die, even so in Christ shall all be made alive,” means,
according to this terminology, that Adam100
is the father of man—that is to say, He is the cause of the
physical life of mankind; His was the physical fatherhood. He is a
living soul, but He is not the giver of spiritual life, whereas
Christ is the cause of the spiritual life of man, and with regard to
the spirit, His was the spiritual fatherhood. Adam is a living soul;
Christ is a quickening spirit.

This physical world of man is subject to the power of
the lusts, and sin is the consequence of this power of the lusts, for
it is not subject to the laws of justice and holiness. The body of
man is a captive of nature; it will act in accordance with whatever
nature orders. It is, therefore, certain that sins such as anger,
jealousy, dispute, covetousness, avarice, ignorance, prejudice,
hatred, pride and tyranny exist in the physical world. All these
brutal qualities exist in the nature of man. A man who has not had a
spiritual education is a brute. Like the savages of Africa, whose
actions, habits and morals are purely sensual, they act according to
the demands of nature to such a degree that they rend and eat one
another. Thus it is evident that the physical world of man is a world
of sin. In this physical world man is not distinguished from the
animal.

All sin comes from the demands of nature, and these
demands, which arise from the physical qualities, are not sins with
respect to the animals, while for man they are sin. The animal is the
source of imperfections, such as anger, sensuality, jealousy,
avarice, cruelty, pride: all these defects are found in animals but
do not constitute sins. But in man they are sins.

Adam is the cause of man’s physical life; but the
Reality of Christ—that is to say, the Word of God—is the
cause of spiritual life. It is “a quickening spirit,”
meaning that all the imperfections which come from the requirements
of the physical life of man are transformed into human perfections by
the teachings and education of that spirit. Therefore, Christ was a
quickening spirit, and the cause of life in all mankind.

Adam was the cause of physical life, and as the physical
world of man is the world of imperfections, and imperfections are the
equivalent of death, Paul compared the physical imperfections to
death.

But the mass of the Christians believe that, as Adam ate
of the forbidden tree, He sinned in that He disobeyed, and that the
disastrous consequences of this disobedience have been transmitted as
a heritage and have remained among His descendants. Hence Adam became
the cause of the death of humanity. This explanation is unreasonable
and evidently wrong, for it means that all men, even the Prophets and
the Messengers of God, without committing any sin or fault, but
simply because they are the posterity of Adam, have become without
reason guilty sinners, and until the day of the sacrifice of Christ
were held captive in hell in painful torment. This is far from the
justice of God. If Adam was a sinner, what is the sin of Abraham?
What is the fault of Isaac, or of Joseph? Of what is Moses guilty?

But Christ, Who is the Word of God, sacrificed Himself.
This has two meanings, an apparent and an esoteric meaning. The
outward meaning is this: Christ’s intention was to represent
and promote a Cause which was to educate the human world, to quicken
the children of Adam, and to enlighten all mankind; and since to
represent such a great Cause—a Cause which was antagonistic to
all the people of the world and all the nations and kingdoms—meant
that He would be killed and crucified, so Christ in proclaiming His
mission sacrificed His life. He regarded the cross as a throne, the
wound as a balm, the poison as honey and sugar. He arose to teach and
educate men, and so He sacrificed Himself to give the spirit of life.
He perished in body so as to quicken others by the spirit.

The second meaning of sacrifice is this: Christ was like
a seed, and this seed sacrificed its own form so that the tree might
grow and develop. Although the form of the seed was destroyed, its
reality became apparent in perfect majesty and beauty in the form of
a tree.

The position of Christ was that of absolute perfection;
He made His divine perfections shine like the sun upon all believing
souls, and the bounties of the light shone and radiated in the
reality of men. This is why He says: “I am the bread which
descended from heaven; whosoever shall eat of this bread will not
die”101—that
is to say, that whosoever shall partake of this divine food will
attain unto eternal life: that is, every one who partakes of this
bounty and receives these perfections will find eternal life, will
obtain preexistent favors, will be freed from the darkness of error,
and will be illuminated by the light of His guidance.

The form of the seed was sacrificed for the tree, but
its perfections, because of this sacrifice, became evident and
apparent—the tree, the branches, the leaves and the blossoms
being concealed in the seed. When the form of the seed was
sacrificed, its perfections appeared in the perfect form of leaves,
blossoms and fruits.

30: ADAM AND EVE

Question.—What is the truth of the story of Adam,
and His eating of the fruit of the tree?

Answer.—In the Bible it is written that God put
Adam in the garden of Eden, to cultivate and take care of it, and
said to Him: “Eat of every tree of the garden except the tree
of good and evil, for if You eat of that, You will die.”102
Then it is said that God caused Adam to sleep, and He took one of His
ribs and created woman in order that she might be His companion.
After that it is said the serpent induced the woman to eat of the
tree, saying: “God has forbidden you to eat of the tree in
order that your eyes may not be opened, and that you may not know
good from evil.”103
Then Eve ate from the tree and gave unto Adam, Who also ate; their
eyes were opened, they found themselves naked, and they hid their
bodies with leaves. In consequence of this act they received the
reproaches of God. God said to Adam: “Hast Thou eaten of the
forbidden tree?” Adam answered: “Eve tempted Me, and I
did eat.” God then reproved Eve; Eve said: “The serpent
tempted me, and I did eat.” For this the serpent was cursed,
and enmity was put between the serpent and Eve, and between their
descendants. And God said: “The man is become like unto Us,
knowing good and evil, and perhaps He will eat of the tree of life
and live forever.” So God guarded the tree of life.104

If we take this story in its apparent meaning, according
to the interpretation of the masses, it is indeed extraordinary. The
intelligence cannot accept it, affirm it, or imagine it; for such
arrangements, such details, such speeches and reproaches are far from
being those of an intelligent man, how much less of the Divinity—that
Divinity Who has organized this infinite universe in the most perfect
form, and its innumerable inhabitants with absolute system, strength
and perfection.

We must reflect a little: if the literal meaning of this
story were attributed to a wise man, certainly all would logically
deny that this arrangement, this invention, could have emanated from
an intelligent being. Therefore, this story of Adam and Eve who ate
from the tree, and their expulsion from Paradise, must be thought of
simply as a symbol. It contains divine mysteries and universal
meanings, and it is capable of marvelous explanations. Only those who
are initiated into mysteries, and those who are near the Court of the
All-Powerful, are aware of these secrets. Hence these verses of the
Bible have numerous meanings.

We will explain one of them, and we will say: Adam
signifies the heavenly spirit of Adam, and Eve His human soul. For in
some passages in the Holy Books where women are mentioned, they
represent the soul of man. The tree of good and evil signifies the
human world; for the spiritual and divine world is purely good and
absolutely luminous, but in the human world light and darkness, good
and evil, exist as opposite conditions.

The meaning of the serpent is attachment to the human
world. This attachment of the spirit to the human world led the soul
and spirit of Adam from the world of freedom to the world of bondage
and caused Him to turn from the Kingdom of Unity to the human world.
When the soul and spirit of Adam entered the human world, He came out
from the paradise of freedom and fell into the world of bondage. From
the height of purity and absolute goodness, He entered into the world
of good and evil.

The tree of life is the highest degree of the world of
existence: the position of the Word of God, and the supreme
Manifestation. Therefore, that position has been preserved; and, at
the appearance of the most noble supreme Manifestation, it became
apparent and clear. For the position of Adam, with regard to the
appearance and manifestation of the divine perfections, was in the
embryonic condition; the position of Christ was the condition of
maturity and the age of reason; and the rising of the Greatest
Luminary105
was the condition of the perfection of the essence and of the
qualities. This is why in the supreme Paradise the tree of life is
the expression for the center of absolutely pure sanctity—that
is to say, of the divine supreme Manifestation. From the days of Adam
until the days of Christ, They spoke little of eternal life and the
heavenly universal perfections. This tree of life was the position of
the Reality of Christ; through His manifestation it was planted and
adorned with everlasting fruits.

Now consider how far this meaning conforms to the
reality. For the spirit and the soul of Adam, when they were attached
to the human world, passed from the world of freedom into the world
of bondage, and His descendants continued in bondage. This attachment
of the soul and spirit to the human world, which is sin, was
inherited by the descendants of Adam, and is the serpent which is
always in the midst of, and at enmity with, the spirits and the
descendants of Adam. That enmity continues and endures. For
attachment to the world has become the cause of the bondage of
spirits, and this bondage is identical with sin, which has been
transmitted from Adam to His posterity. It is because of this
attachment that men have been deprived of essential spirituality and
exalted position.

When the sanctified breezes of Christ and the holy light
of the Greatest Luminary106
were spread abroad, the human realities—that is to say, those
who turned toward the Word of God and received the profusion of His
bounties—were saved from this attachment and sin, obtained
everlasting life, were delivered from the chains of bondage, and
attained to the world of liberty. They were freed from the vices of
the human world, and were blessed by the virtues of the Kingdom. This
is the meaning of the words of Christ, “I gave My blood for the
life of the world”107—that
is to say, I have chosen all these troubles, these sufferings,
calamities, and even the greatest martyrdom, to attain this object,
the remission of sins (that is, the detachment of spirits from the
human world, and their attraction to the divine world) in order that
souls may arise who will be the very essence of the guidance of
mankind, and the manifestations of the perfections of the Supreme
Kingdom.

Observe that if, according to the suppositions of the
People of the Book,108
the meaning were taken in its exoteric sense, it would be absolute
injustice and complete predestination. If Adam sinned by going near
the forbidden tree, what was the sin of the glorious Abraham, and
what was the error of Moses the Interlocutor? What was the crime of
Noah the Prophet? What was the transgression of Joseph the Truthful?
What was the iniquity of the Prophets of God, and what was the
trespass of John the Chaste? Would the justice of God have allowed
these enlightened Manifestations, on account of the sin of Adam, to
find torment in hell until Christ came and by the sacrifice of
Himself saved them from excruciating tortures? Such an idea is beyond
every law and rule and cannot be accepted by any intelligent person.

No; it means what has already been said: Adam is the
spirit of Adam, and Eve is His soul; the tree is the human world, and
the serpent is that attachment to this world which constitutes sin,
and which has infected the descendants of Adam. Christ by His holy
breezes saved men from this attachment and freed them from this sin.
The sin in Adam is relative to His position. Although from this
attachment there proceed results, nevertheless, attachment to the
earthly world, in relation to attachment to the spiritual world, is
considered as a sin. The good deeds of the righteous are the sins of
the Near Ones. This is established. So bodily power is not only
defective in relation to spiritual power; it is weakness in
comparison. In the same way, physical life, in comparison with
eternal life in the Kingdom, is considered as death. So Christ called
the physical life death, and said: “Let the dead bury their
dead.”109
Though those souls possessed physical life, yet in His eyes that life
was death.

This is one of the meanings of the biblical story of
Adam. Reflect until you discover the others.

Salutations be upon you.

31: EXPLANATION OF BLASPHEMY AGAINST
THE HOLY SPIRIT

Question.—“Wherefore I say unto you, All
manner of sin and blasphemy shall be forgiven unto men: but the
blasphemy against the Holy Ghost shall not be forgiven unto men. And
whosoever speaketh a word against the Son of man, it shall be
forgiven him: but whosoever speaketh against the Holy Ghost, it shall
not be forgiven him, neither in this world, neither in the world to
come.”—(Matt. 12:31–32)

Answer.—The holy realities of the Manifestations
of God have two spiritual positions. One is the place of
manifestation, which can be compared to the position of the globe of
the sun, and the other is the resplendency of the manifestation,
which is like its light and radiance; these are the perfections of
God—in other words, the Holy Spirit. For the Holy Spirit is the
divine bounties and lordly perfections, and these divine perfections
are as the rays and heat of the sun. The brilliant rays of the sun
constitute its being, and without them it would not be the sun. If
the manifestation and the reflection of the divine perfections were
not in Christ, Jesus would not be the Messiah. He is a Manifestation
because He reflects in Himself the divine perfections. The Prophets
of God are manifestations for the lordly perfections—that is,
the Holy Spirit is apparent in Them.

If a soul remains far from the manifestation, he may yet
be awakened; for he did not recognize the manifestation of the divine
perfections. But if he loathe the divine perfections themselves—in
other words, the Holy Spirit—it is evident that he is like a
bat which hates the light.

This detestation of the light has no remedy and cannot
be forgiven—that is to say, it is impossible for him to come
near unto God. This lamp is a lamp because of its light; without the
light it would not be a lamp. Now if a soul has an aversion for the
light of the lamp, he is, as it were, blind, and cannot comprehend
the light; and blindness is the cause of everlasting banishment from
God.

It is evident that the souls receive grace from the
bounty of the Holy Spirit which appears in the Manifestations of God,
and not from the personality of the Manifestation. Therefore, if a
soul does not receive grace from the bounties of the Holy Spirit, he
remains deprived of the divine gift, and the banishment itself puts
the soul beyond the reach of pardon.

This is why many people who were the enemies of the
Manifestations, and who did not recognize Them, when once they had
known Them became Their friends. So enmity toward the Manifestation
did not become the cause of perpetual banishment, for they who
indulged in it were the enemies of the light-holders, not knowing
that They were the shining lights of God. They were not the enemies
of the light, and when once they understood that the light-holder was
the place of manifestation of the light, they became sincere friends
of it.

The meaning is this: to remain far from the light-holder
does not entail everlasting banishment, for one may become awakened
and vigilant; but enmity toward the light is the cause of everlasting
banishment, and for this there is no remedy.

32: EXPLANATION OF THE VERSE “FOR
MANY ARE CALLED BUT FEW ARE CHOSEN”

Question.—In the Gospel Christ said: “Many
are called, but few are chosen,”110
and in the Qur’án it is written: “He will confer
particular mercy on whom He pleaseth.” What is the wisdom of
this?

Answer.—Know that the order and the perfection of
the whole universe require that existence should appear in numberless
forms. For existing beings could not be embodied in only one degree,
one station, one kind, one species and one class; undoubtedly, the
difference of degrees and distinction of forms, and the variety of
genus and species, are necessary—that is to say, the degree of
mineral, vegetable, animal substances, and of man, are inevitable;
for the world could not be arranged, adorned, organized and perfected
with man alone. In the same way, with only animals, only plants or
only minerals, this world could not show forth beautiful scenery,
exact organization and exquisite adornment. Without doubt it is
because of the varieties of degrees, stations, species and classes
that existence becomes resplendent with utmost perfection.

For example, if this tree were entirely fruit, the
vegetable perfections could not be attained; for leaves, blossoms and
fruits are all necessary so that the tree may be adorned with utmost
beauty and perfection.

In the same way consider the body of man. It must be
composed of different organs, parts and members. Human beauty and
perfection require the existence of the ear, the eye, the brain and
even that of the nails and hair; if man were all brain, eyes or ears,
it would be equivalent to imperfection. So the absence of hair,
eyelashes, teeth and nails would be an absolute defect, though in
comparison with the eye they are without feeling, and in this
resemble the mineral and plant; but their absence in the body of man
is necessarily faulty and displeasing.

As the degrees of existence are different and various,
some beings are higher in the scale than others. Therefore, it is by
the will and wish of God that some creatures are chosen for the
highest degree, as man, and some others are placed in the middle
degree, as the vegetable, and some are left in the lowest degree,
like the mineral.

It is from the bounty of God that man is selected for
the highest degree; and the differences which exist between men in
regard to spiritual progress and heavenly perfections are also due to
the choice of the Compassionate One. For faith, which is life
eternal, is the sign of bounty, and not the result of justice. The
flame of the fire of love, in this world of earth and water, comes
through the power of attraction and not by effort and striving.
Nevertheless, by effort and perseverance, knowledge, science and
other perfections can be acquired; but only the light of the Divine
Beauty can transport and move the spirits through the force of
attraction. Therefore, it is said: “Many are called, but few
are chosen.”111

But the material beings are not despised, judged and
held responsible for their own degree and station. For example,
mineral, vegetable and animal in their various degrees are
acceptable; but if in their own degree they remain imperfect, they
are blamable, the degree itself being purely perfect.

The differences among mankind are of two sorts: one is a
difference of station, and this difference is not blameworthy. The
other is a difference of faith and assurance; the loss of these is
blameworthy, for then the soul is overwhelmed by his desires and
passions, which deprive him of these blessings and prevent him from
feeling the power of attraction of the love of God. Though that man
is praiseworthy and acceptable in his station, yet as he is deprived
of the perfections of that degree, he will become a source of
imperfections, for which he is held responsible.112

33: THE “RETURN” SPOKEN
OF BY THE PROPHETS

Question.—Will you explain the subject of Return?

Answer.—Bahá’u’lláh has
explained this question fully and clearly in the Íqán.113
Read it, and the truth of this subject will become apparent. But
since you have asked about it, I will explain it briefly. We will
begin to elucidate it from the Gospel, for there it is plainly said
that when John, the son of Zacharias, appeared and gave to men the
glad tidings of the Kingdom of God, they asked him, “Who art
thou? Art thou the promised Messiah?” He replied, “I am
not the Messiah.” Then they asked him, “Art thou Elijah?”
He said, “I am not.”114
These words prove and show that John, the son of Zacharias, was not
the promised Elias. But on the day of the transfiguration on Mount
Tabor Christ said plainly that John, the son of Zacharias, was the
promised Elias.

In chapter 9, verses 11–13, of the Gospel of Mark,
it is said: “And they asked Him, saying, Why say the scribes
that Elias must first come? And He answered and told them, Elias
verily cometh first, and restoreth all things; and how it is written
of the Son of man, that He must suffer many things, and be set at
nought. But I say unto you, That Elias is indeed come, and they have
done unto him whatsoever they listed, as it is written of him.”

In chapter 17, verse 13, of Matthew, it is said: “Then
the disciples understood that He spake unto them of John the
Baptist.”

They asked John the Baptist, “Are you Elias?”
He answered, “No, I am not,” although it is said in the
Gospel that John was the promised Elias, and Christ also said so
clearly.115
Then if John was Elias, why did he say, “I am not”? And
if he was not Elias, why did Christ say that he was?

The explanation is this: not the personality, but the
reality of the perfections, is meant—that is to say, the same
perfections that were in Elias existed in John the Baptist and were
exactly realized in him. Therefore, John the Baptist was the promised
Elias. In this case not the essence,116
but the qualities, are regarded. For example, there was a flower last
year, and this year there is also a flower; I say the flower of last
year has returned. Now, I do not mean that same flower in its exact
individuality has come back; but as this flower has the same
qualities as that of last year—as it has the same perfume,
delicacy, color and form—I say the flower of last year has
returned, and this flower is the former flower. When spring comes, we
say last year’s spring has come back because all that was found
in last year’s spring exists in this spring. That is why Christ
said, “You will see all that happened in the days of the former
Prophets.”

We will give another illustration. The seed of last year
is sown, branches and leaves grow forth, blossoms and fruits appear,
and all has again returned to seed. When this second seed is planted,
a tree will grow from it, and once more those branches, leaves,
blossoms and fruits will return, and that tree will appear in
perfection. As the beginning was a seed and the end is a seed, we say
that the seed has returned. When we look at the substance of the
tree, it is another substance, but when we look at the blossoms,
leaves and fruits, the same fragrance, delicacy and taste are
produced. Therefore, the perfection of the tree has returned a second
time.

In the same way, if we regard the return of the
individual, it is another individual; but if we regard the qualities
and perfections, the same have returned. Therefore, when Christ said,
“This is Elias,” He meant: this person is a manifestation
of the bounty, the perfections, the character, the qualities and the
virtues of Elias. John the Baptist said, “I am not Elias.”
Christ considered the qualities, the perfections, the character and
the virtues of both, and John regarded his substance and
individuality. It is like this lamp: it was here last night, and
tonight it is also lighted, and tomorrow night it will also shine. We
say that the lamp of this night is the same light as that of last
night, and that it has returned. It refers to the light, and not to
the oil, the wick or the holder.

This subject is fully and clearly explained in the
Kitáb-i-Íqán.

34: PETER’S CONFESSION OF
FAITH

Question.—In the Gospel of St. Matthew it is said:
“Thou art Peter, and upon this rock I will build My church.”117
What is the meaning of this verse?

Answer.—This utterance of Christ is a confirmation
of the statement of Peter, when Christ asked: Whom do you believe Me
to be? and Peter answered: I believe that “Thou art the Son of
the living God.” Then Christ said to him: “Thou art
Peter”118—for
Cephas in Aramaic means rock—“and upon this rock I will
build My church.” For the others in answer to Christ said that
He was Elias, and some said John the Baptist, and some others
Jeremias or one of the Prophets.119

Christ wished by suggestion, or an allusion, to confirm
the words of Peter; so on account of the suitability of his name,
Peter, He said: “and upon this rock I will build My church,”
meaning, thy belief that Christ is the Son of the living God will be
the foundation of the Religion of God, and upon this belief the
foundation of the church of God—which is the Law of God—shall
be established.

The existence of the tomb of Peter in Rome is doubtful;
it is not authenticated. Some say it is in Antioch.

Moreover, let us compare the lives of some of the Popes
with the religion of Christ. Christ, hungry and without shelter, ate
herbs in the wilderness, and was unwilling to hurt the feelings of
anyone. The Pope sits in a carriage covered with gold and passes his
time in the utmost splendor, amidst such pleasures and luxuries, such
riches and adoration, as kings have never had.

Christ hurt no one, but some of the Popes killed
innocent people: refer to history. How much blood the Popes have shed
merely to retain temporal power! For mere differences of opinion they
arrested, imprisoned and slew thousands of the servants of the world
of humanity and learned men who had discovered the secrets of nature.
To what a degree they opposed the truth!

Reflect upon the instructions of Christ, and investigate
the habits and customs of the Popes. Consider: is there any
resemblance between the instructions of Christ and the manner of
government of the Popes? We do not like to criticize, but the history
of the Vatican is very extraordinary. The purport of our argument is
this, that the instructions of Christ are one thing, and the manner
of the Papal government is quite another; they do not agree. See how
many Protestants have been killed by the order of the Popes, how many
tyrannies and oppressions have been countenanced, and how many
punishments and tortures have been inflicted! Can any of the sweet
fragrances of Christ be detected in these actions? No! in the name of
God! These people did not obey Christ, while Saint Barbara, whose
picture is before us, did obey Christ, and followed in His footsteps,
and put His commands into practice. Among the Popes there are also
some blessed souls who followed in the footsteps of Christ,
particularly in the first centuries of the Christian era when
temporal things were lacking and the tests of God were severe. But
when they came into possession of governmental power, and worldly
honor and prosperity were gained, the Papal government entirely
forgot Christ and was occupied with temporal power, grandeur, comfort
and luxuries. It killed people, opposed the diffusion of learning,
tormented the men of science, obstructed the light of knowledge, and
gave the order to slay and to pillage. Thousands of souls, men of
science and learning, and sinless ones, perished in the prisons of
Rome. With all these proceedings and actions, how can the Vicarship
of Christ be believed in?

The Papal See has constantly opposed knowledge; even in
Europe it is admitted that religion is the opponent of science, and
that science is the destroyer of the foundations of religion. While
the religion of God is the promoter of truth, the founder of science
and knowledge, it is full of goodwill for learned men; it is the
civilizer of mankind, the discoverer of the secrets of nature, and
the enlightener of the horizons of the world. Consequently, how can
it be said to oppose knowledge? God forbid! Nay, for God, knowledge
is the most glorious gift of man and the most noble of human
perfections. To oppose knowledge is ignorant, and he who detests
knowledge and science is not a man, but rather an animal without
intelligence. For knowledge is light, life, felicity, perfection,
beauty and the means of approaching the Threshold of Unity. It is the
honor and glory of the world of humanity, and the greatest bounty of
God. Knowledge is identical with guidance, and ignorance is real
error.

Happy are those who spend their days in gaining
knowledge, in discovering the secrets of nature, and in penetrating
the subtleties of pure truth! Woe to those who are contented with
ignorance, whose hearts are gladdened by thoughtless imitation, who
have fallen into the lowest depths of ignorance and foolishness, and
who have wasted their lives!

35: PREDESTINATION

Question.—If God has knowledge of an action which
will be performed by someone, and it has been written on the Tablet
of Fate, is it possible to resist it?

Answer.—The foreknowledge of a thing is not the
cause of its realization; for the essential knowledge of God
surrounds, in the same way, the realities of things, before as well
as after their existence, and it does not become the cause of their
existence. It is a perfection of God. But that which was prophesied
by the inspiration of God through the tongues of the Prophets,
concerning the appearance of the Promised One of the Bible, was not
the cause of the manifestation of Christ.

The hidden secrets of the future were revealed to the
Prophets, and They thus became acquainted with the future events
which They announced. This knowledge and these prophecies were not
the cause of the occurrences. For example, tonight everyone knows
that after seven hours the sun will rise, but this general
foreknowledge does not cause the rising and appearance of the sun.

Therefore, the knowledge of God in the realm of
contingency does not produce the forms of the things. On the
contrary, it is purified from the past, present and future. It is
identical with the reality of the things; it is not the cause of
their occurrence.

In the same way, the record and the mention of a thing
in the Book does not become the cause of its existence. The Prophets,
through the divine inspiration, knew what would come to pass. For
instance, through the divine inspiration They knew that Christ would
be martyred, and They announced it. Now, was Their knowledge and
information the cause of the martyrdom of Christ? No; this knowledge
is a perfection of the Prophets and did not cause the martyrdom.

The mathematicians by astronomical calculations know
that at a certain time an eclipse of the moon or the sun will occur.
Surely this discovery does not cause the eclipse to take place. This
is, of course, only an analogy and not an exact image.

36: THE FIVE ASPECTS OF SPIRIT

Know that, speaking generally, there are five divisions
of the spirit. First the vegetable spirit: this is a power which
results from the combination of elements and the mingling of
substances by the decree of the Supreme God, and from the influence,
the effect and connection of other existences. When these substances
and elements are separated from each other, the power of growth also
ceases to exist. So, to use another figure, electricity results from
the combination of elements, and when these elements are separated,
the electric force is dispersed and lost. Such is the vegetable
spirit.

After this is the animal spirit, which also results from
the mingling and combination of elements. But this combination is
more complete, and through the decree of the Almighty Lord a perfect
mingling is obtained, and the animal spirit—in other words, the
power of the senses—is produced. It will perceive the reality
of things from that which is seen and visible, audible, edible,
tangible, and that which can be smelled. After the dissociation and
decomposition of the combined elements this spirit also will
naturally disappear. It is like this lamp which you see: when the oil
and wick and fire are brought together, light is the result; but when
the oil is finished and the wick consumed, the light will also vanish
and be lost.

The human spirit may be likened to the bounty of the sun
shining on a mirror. The body of man, which is composed from the
elements, is combined and mingled in the most perfect form; it is the
most solid construction, the noblest combination, the most perfect
existence. It grows and develops through the animal spirit. This
perfected body can be compared to a mirror, and the human spirit to
the sun. Nevertheless, if the mirror breaks, the bounty of the sun
continues; and if the mirror is destroyed or ceases to exist, no harm
will happen to the bounty of the sun, which is everlasting. This
spirit has the power of discovery; it encompasses all things. All
these wonderful signs, these scientific discoveries, great
enterprises and important historical events which you know are due to
it. From the realm of the invisible and hidden, through spiritual
power, it brought them to the plane of the visible. So man is upon
the earth, yet he makes discoveries in the heavens. From known
realities—that is to say, from the things which are known and
visible—he discovers unknown things. For example, man is in
this hemisphere; but, like Columbus, through the power of his reason
he discovers another hemisphere—that is, America—which
was until then unknown. His body is heavy, but through the help of
vehicles which he invents, he is able to fly. He is slow of movement,
but by vehicles which he invents he travels to the East and West with
extreme rapidity. Briefly, this power embraces all things.

But the spirit of man has two aspects: one divine, one
satanic—that is to say, it is capable of the utmost perfection,
or it is capable of the utmost imperfection. If it acquires virtues,
it is the most noble of the existing beings; and if it acquires
vices, it becomes the most degraded existence.

The fourth degree of spirit is the heavenly spirit; it
is the spirit of faith and the bounty of God; it comes from the
breath of the Holy Spirit, and by the divine power it becomes the
cause of eternal life. It is the power which makes the earthly man
heavenly, and the imperfect man perfect. It makes the impure to be
pure, the silent eloquent; it purifies and sanctifies those made
captive by carnal desires; it makes the ignorant wise.

The fifth spirit is the Holy Spirit. This Holy Spirit is
the mediator between God and His creatures. It is like a mirror
facing the sun. As the pure mirror receives light from the sun and
transmits this bounty to others, so the Holy Spirit is the mediator
of the Holy Light from the Sun of Reality, which it gives to the
sanctified realities. It is adorned with all the divine perfections.
Every time it appears, the world is renewed, and a new cycle is
founded. The body of the world of humanity puts on a new garment. It
can be compared to the spring; whenever it comes, the world passes
from one condition to another. Through the advent of the season of
spring the black earth and the fields and wildernesses will become
verdant and blooming, and all sorts of flowers and sweet-scented
herbs will grow; the trees will have new life, and new fruits will
appear, and a new cycle is founded. The appearance of the Holy Spirit
is like this. Whenever it appears, it renews the world of humanity
and gives a new spirit to the human realities: it arrays the world of
existence in a praiseworthy garment, dispels the darkness of
ignorance, and causes the radiation of the light of perfections.
Christ with this power has renewed this cycle; the heavenly spring
with the utmost freshness and sweetness spread its tent in the world
of humanity, and the life-giving breeze perfumed the nostrils of the
enlightened ones.

In the same way, the appearance of Bahá’u’lláh
was like a new springtime which appeared with holy breezes, with the
hosts of everlasting life, and with heavenly power. It established
the Throne of the Divine Kingdom in the center of the world and, by
the power of the Holy Spirit, revived souls and established a new
cycle.

37: THE DIVINITY CAN ONLY BE
COMPREHENDED THROUGH THE DIVINE MANIFESTATIONS

Question.—What connection has the Reality of
Divinity with the Lordly Rising-places and the Divine Dawning-points?

Answer.—Know that the Reality of Divinity or the
substance of the Essence of Oneness is pure sanctity and absolute
holiness—that is to say, it is sanctified and exempt from all
praise. The whole of the supreme attributes of the degrees of
existence, in reference to this plane, are only imaginations. It is
invisible, incomprehensible, inaccessible, a pure essence which
cannot be described, for the Divine Essence surrounds all things.
Verily, that which surrounds is greater than the surrounded, and the
surrounded cannot contain that by which it is surrounded, nor
comprehend its reality. However far mind may progress, though it may
reach to the final degree of comprehension, the limit of
understanding, it beholds the divine signs and attributes in the
world of creation and not in the world of God. For the essence and
the attributes of the Lord of Unity are in the heights of sanctity,
and for the minds and understandings there is no way to approach that
position. “The way is closed, and seeking is forbidden.”

It is evident that the human understanding is a quality
of the existence of man, and that man is a sign of God: how can the
quality of the sign surround the creator of the sign?—that is
to say, how can the understanding, which is a quality of the
existence of man, comprehend God? Therefore, the Reality of the
Divinity is hidden from all comprehension, and concealed from the
minds of all men. It is absolutely impossible to ascend to that
plane. We see that everything which is lower is powerless to
comprehend the reality of that which is higher. So the stone, the
earth, the tree, however much they may evolve, cannot comprehend the
reality of man and cannot imagine the powers of sight, of hearing,
and of the other senses, although they are all alike created.
Therefore, how can man, the created, understand the reality of the
pure Essence of the Creator? This plane is unapproachable by the
understanding; no explanation is sufficient for its comprehension,
and there is no power to indicate it. What has an atom of dust to do
with the pure world, and what relation is there between the limited
mind and the infinite world? Minds are powerless to comprehend God,
and the souls become bewildered in explaining Him. “The eyes
see Him not, but He seeth the eyes. He is the Omniscient, the
Knower.”120

Consequently, with reference to this plane of existence,
every statement and elucidation is defective, all praise and all
description are unworthy, every conception is vain, and every
meditation is futile. But for this Essence of the essences, this
Truth of truths, this Mystery of mysteries, there are reflections,
auroras, appearances and resplendencies in the world of existence.
The dawning-place of these splendors, the place of these reflections,
and the appearance of these manifestations are the Holy
Dawning-places, the Universal Realities and the Divine Beings, Who
are the true mirrors of the sanctified Essence of God. All the
perfections, the bounties, the splendors which come from God are
visible and evident in the Reality of the Holy Manifestations, like
the sun which is resplendent in a clear polished mirror with all its
perfections and bounties. If it be said that the mirrors are the
manifestations of the sun and the dawning-places of the rising star,
this does not mean that the sun has descended from the height of its
sanctity and become incorporated in the mirror, nor that the
Unlimited Reality is limited to this place of appearance. God forbid!
This is the belief of the adherents of anthropomorphism. No; all the
praises, the descriptions and exaltations refer to the Holy
Manifestations—that is to say, all the descriptions, the
qualities, the names and the attributes which we mention return to
the Divine Manifestations; but as no one has attained to the reality
of the Essence of Divinity, so no one is able to describe, explain,
praise or glorify it. Therefore, all that the human reality knows,
discovers and understands of the names, the attributes and the
perfections of God refer to these Holy Manifestations. There is no
access to anything else: “the way is closed, and seeking is
forbidden.”

Nevertheless, we speak of the names and attributes of
the Divine Reality, and we praise Him by attributing to Him sight,
hearing, power, life and knowledge. We affirm these names and
attributes, not to prove the perfections of God, but to deny that He
is capable of imperfections. When we look at the existing world, we
see that ignorance is imperfection and knowledge is perfection;
therefore, we say that the sanctified Essence of God is wisdom.
Weakness is imperfection, and power is perfection; consequently, we
say that the sanctified Essence of God is the acme of power. It is
not that we can comprehend His knowledge, His sight, His power and
life, for it is beyond our comprehension; for the essential names and
attributes of God are identical with His Essence, and His Essence is
above all comprehension. If the attributes are not identical with the
Essence, there must also be a multiplicity of preexistences, and
differences between the attributes and the Essence must also exist;
and as Preexistence is necessary, therefore, the sequence of
preexistences would become infinite. This is an evident error.

Accordingly all these attributes, names, praises and
eulogies apply to the Places of Manifestation; and all that we
imagine and suppose beside them is mere imagination, for we have no
means of comprehending that which is invisible and inaccessible. This
is why it is said: “All that you have distinguished through the
illusion of your imagination in your subtle mental images is but a
creation like unto yourself, and returns to you.”121
It is clear that if we wish to imagine the Reality of Divinity, this
imagination is the surrounded, and we are the surrounding one; and it
is sure that the one who surrounds is greater than the surrounded.
From this it is certain and evident that if we imagine a Divine
Reality outside of the Holy Manifestations, it is pure imagination,
for there is no way to approach the Reality of Divinity which is not
cut off to us, and all that we imagine is mere supposition.

Therefore, reflect that different peoples of the world
are revolving around imaginations and are worshipers of the idols of
thoughts and conjectures. They are not aware of this; they consider
their imaginations to be the Reality which is withdrawn from all
comprehension and purified from all descriptions. They regard
themselves as the people of Unity, and the others as worshipers of
idols; but idols at least have a mineral existence, while the idols
of thoughts and the imaginations of man are but fancies; they have
not even mineral existence. “Take heed ye who are endued with
discernment.”122

Know that the attributes of perfection, the splendor of
the divine bounties, and the lights of inspiration are visible and
evident in all the Holy Manifestations; but the glorious Word of God,
Christ, and the Greatest Name, Bahá’u’lláh,
are manifestations and evidences which are beyond imagination, for
They possess all the perfections of the former Manifestations; and
more than that, They possess some perfections which make the other
Manifestations dependent upon Them. So all the Prophets of Israel
were centers of inspiration; Christ also was a receiver of
inspiration, but what a difference between the inspiration of the
Word of God and the revelations of Isaiah, Jeremiah and Elijah!

Reflect that light is the expression of the vibrations
of the etheric matter: the nerves of the eye are affected by these
vibrations, and sight is produced. The light of the lamp exists
through the vibration of the etheric matter; so also does that of the
sun, but what a difference between the light of the sun and that of
the stars or the lamp!

The spirit of man appears and is manifest in the
embryonic condition, and also in that of childhood and of maturity,
and it is resplendent and evident in the condition of perfection. The
spirit is one, but in the embryonic condition the power of sight and
of hearing is lacking. In the state of maturity and perfection it
appears in the utmost splendor and brilliance. In the same way the
seed in the beginning becomes leaves and is the place where the
vegetable spirit appears; in the condition of fruit it manifests the
same spirit—that is to say, the power of growth appears in the
utmost perfection; but what a difference between the condition of the
leaves and that of the fruit! For from the fruit a hundred thousand
leaves appear, though they all grow and develop through the same
vegetable spirit. Notice the difference between the virtues and
perfections of Christ, the splendors and brilliance of Bahá’u’lláh,
and the virtues of the Prophets of Israel, such as Ezekiel or Samuel.
All were the manifestations of inspiration, but between them there is
an infinite difference. Salutations!

38: THE THREE STATIONS OF THE DIVINE
MANIFESTATIONS

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.

The physical station is phenomenal; it is composed of
elements, and necessarily everything that is composed is subject to
decomposition. It is not possible that a composition should not be
disintegrated.

The second is the station of the rational soul, which is
the human reality. This also is phenomenal, and the Holy
Manifestations share it with all mankind.

Know that, although the human soul has existed on the
earth for prolonged times and ages, yet it is phenomenal. As it is a
divine sign, when once it has come into existence, it is eternal. The
spirit of man has a beginning, but it has no end; it continues
eternally. In the same way the species existing on this earth are
phenomenal, for it is established that there was a time when these
species did not exist on the surface of the earth. Moreover, the
earth has not always existed, but the world of existence has always
been, for the universe is not limited to this terrestrial globe. The
meaning of this is that, although human souls are phenomenal, they
are nevertheless immortal, everlasting and perpetual; for the world
of things is the world of imperfection in comparison with that of
man, and the world of man is the world of perfection in comparison
with that of things. When imperfections reach the station of
perfection, they become eternal.123
This is an example of which you must comprehend the meaning.

The third station is that of the divine appearance and
heavenly splendor: it is the Word of God, the Eternal Bounty, the
Holy Spirit. It has neither beginning nor end, for these things are
related to the world of contingencies and not to the divine world.
For God the end is the same thing as the beginning. So the reckoning
of days, weeks, months and years, of yesterday and today, is
connected with the terrestrial globe; but in the sun there is no such
thing—there is neither yesterday, today nor tomorrow, neither
months nor years: all are equal. In the same way the Word of God is
purified from all these conditions and is exempt from the boundaries,
the laws and the limits of the world of contingency. Therefore, the
reality of prophethood, which is the Word of God and the perfect
state of manifestation, did not have any beginning and will not have
any end; its rising is different from all others and is like that of
the sun. For example, its dawning in the sign of Christ was with the
utmost splendor and radiance, and this is eternal and everlasting.
See how many conquering kings there have been, how many statesmen and
princes, powerful organizers, all of whom have disappeared, whereas
the breezes of Christ are still blowing; His light is still shining;
His melody is still resounding; His standard is still waving; His
armies are still fighting; His heavenly voice is still sweetly
melodious; His clouds are still showering gems; His lightning is
still flashing; His reflection is still clear and brilliant; His
splendor is still radiating and luminous; and it is the same with
those souls who are under His protection and are shining with His
light.

Then it is evident that the Manifestations possess three
conditions: the physical condition, the condition of the rational
soul, and the condition of the divine appearance and heavenly
splendor. The physical condition will certainly become decomposed,
but the condition of the rational soul, though it has a beginning,
has no end: nay, it is endowed with everlasting life. But the Holy
Reality, of which Christ says, “The Father is in the Son,”124
has neither beginning nor end. When beginning is spoken of, it
signifies the state of manifesting; and, symbolically, the condition
of silence is compared to sleep. For example, a man is sleeping—when
he begins to speak, he is awake—but it is always the same
individual, whether he be asleep or awake; no difference has occurred
in his station, his elevation, his glory, his reality or his nature.
The state of silence is compared to sleep, and that of manifestation
to wakefulness. A man sleeping or waking is the same man; sleep is
one state, and wakefulness is another. The time of silence is
compared to sleep, and manifestation and guidance are compared to
wakefulness.

In the Gospel it is said, “In the beginning was
the Word, and the Word was with God.”125
Then it is evident and clear that Christ did not reach to the station
of Messiahship and its perfections at the time of baptism, when the
Holy Spirit descended upon Him in the likeness of a dove. Nay, the
Word of God from all eternity has always been, and will be, in the
exaltation of sanctification.

39: THE HUMAN CONDITION AND THE
SPIRITUAL CONDITION OF THE DIVINE MANIFESTATIONS

We said that the Manifestations have three planes.
First, the physical reality, which depends upon the body; second, the
individual reality, that is to say, the rational soul; third, the
divine appearance, which is the divine perfections, the cause of the
life of existence, of the education of souls, of the guidance of
people, and of the enlightenment of the contingent world.

The physical state is the human state which perishes
because it is composed of elements, and all that is composed of
elements will necessarily be decomposed and dispersed.

But the individual reality of the Manifestations of God
is a holy reality, and for that reason it is sanctified and, in that
which concerns its nature and quality, is distinguished from all
other things. It is like the sun, which by its essential nature
produces light and cannot be compared to the moon, just as the
particles that compose the globe of the sun cannot be compared with
those which compose the moon. The particles and organization of the
former produce rays, but the particles of which the moon is composed
do not produce rays but need to borrow light. So other human
realities are those souls who, like the moon, take light from the
sun; but that Holy Reality is luminous in Himself.

The third plane of that Being126
is the Divine Bounty, the splendor of the Preexistent Beauty, and the
radiance of the light of the Almighty. The individual realities of
the Divine Manifestations have no separation from the Bounty of God
and the Lordly Splendor. In the same way, the orb of the sun has no
separation from the light. Therefore, it may be said that the
ascension of the Holy Manifestation is simply the leaving of this
elemental form. For example, if a lamp illumines this niche, and if
its light ceases to illuminate it because the niche is destroyed, the
bounty of the lamp is not cut off. Briefly, in the Holy
Manifestations the Preexistent Bounty is like the light, the
individuality is represented by the glass globe, and the human body
is like the niche: if the niche is destroyed, the lamp continues to
burn. The Divine Manifestations are so many different mirrors because
They have a special individuality, but that which is reflected in the
mirrors is one sun. It is clear that the reality of Christ is
different from that of Moses.

Verily, from the beginning that Holy Reality127
is conscious of the secret of existence, and from the age of
childhood signs of greatness appear and are visible in Him.
Therefore, how can it be that with all these bounties and perfections
He should have no consciousness?

We have mentioned that the Holy Manifestations have
three planes. The physical condition, the individual reality, and the
center of the appearance of perfection: it is like the sun, its heat
and its light. Other individuals have the physical plane, the plane
of the rational soul—the spirit and mind.128
So the saying, “I was asleep, and the divine breezes passed
over Me, and I awoke,” is like Christ’s saying, “The
body is sad, and the spirit is happy,” or again, “I am
afflicted,” or “I am at ease,” or “I am
troubled”—these refer to the physical condition and have
no reference to the individual reality nor to the manifestation of
the Divine Reality. Thus consider what thousands of vicissitudes can
happen to the body of man, but the spirit is not affected by them; it
may even be that some members of the body are entirely crippled, but
the essence of the mind remains and is everlasting. A thousand
accidents may happen to a garment, but for the wearer of it there is
no danger. These words which Bahá’u’lláh
said, “I was asleep, and the breeze passed over Me, and
awakened Me,” refer to the body.

In the world of God there is no past, no future and no
present; all are one. So when Christ said, “In the beginning
was the Word”129—that
means it was, is and shall be; for in the world of God there is no
time. Time has sway over creatures but not over God. For example, in
the prayer He says, “Hallowed be Thy name”; the meaning
is that Thy name was, is and shall be hallowed.130
Morning, noon and evening are related to this earth, but in the sun
there is neither morning, noon nor evening.

40: THE KNOWLEDGE OF THE DIVINE
MANIFESTATIONS

Question.—One of the powers possessed by the
Divine Manifestations is knowledge. To what extent is it limited?

Answer.—Knowledge is of two kinds. One is
subjective and the other objective knowledge—that is to say, an
intuitive knowledge and a knowledge derived from perception.

The knowledge of things which men universally have is
gained by reflection or by evidence—that is to say, either by
the power of the mind the conception of an object is formed, or from
beholding an object the form is produced in the mirror of the heart.
The circle of this knowledge is very limited because it depends upon
effort and attainment.

But the second sort of knowledge, which is the knowledge
of being, is intuitive; it is like the cognizance and consciousness
that man has of himself.

For example, the mind and the spirit of man are
cognizant of the conditions and states of the members and component
parts of the body, and are aware of all the physical sensations; in
the same way, they are aware of their power, of their feelings, and
of their spiritual conditions. This is the knowledge of being which
man realizes and perceives, for the spirit surrounds the body and is
aware of its sensations and powers. This knowledge is not the outcome
of effort and study. It is an existing thing; it is an absolute gift.

Since the Sanctified Realities, the supreme
Manifestations of God, surround the essence and qualities of the
creatures, transcend and contain existing realities and understand
all things, therefore, Their knowledge is divine knowledge, and not
acquired—that is to say, it is a holy bounty; it is a divine
revelation.

We will mention an example expressly for the purpose of
comprehending this subject. The most noble being on the earth is man.
He embraces the animal, vegetable and mineral kingdoms—that is
to say, these conditions are contained in him to such an extent that
he is the possessor of these conditions and states; he is aware of
their mysteries and of the secrets of their existence. This is simply
an example and not an analogy. Briefly, the supreme Manifestations of
God are aware of the reality of the mysteries of beings. Therefore,
They establish laws which are suitable and adapted to the state of
the world of man, for religion is the essential connection which
proceeds from the realities of things. The Manifestation—that
is, the Holy Lawgiver—unless He is aware of the realities of
beings, will not comprehend the essential connection which proceeds
from the realities of things, and He will certainly not be able to
establish a religion conformable to the facts and suited to the
conditions. The Prophets of God, the supreme Manifestations, are like
skilled physicians, and the contingent world is like the body of man:
the divine laws are the remedy and treatment. Consequently, the
doctor must be aware of, and know, all the members and parts, as well
as the constitution and state of the patient, so that he can
prescribe a medicine which will be beneficial against the violent
poison of the disease. In reality the doctor deduces from the disease
itself the treatment which is suited to the patient, for he diagnoses
the malady, and afterward prescribes the remedy for the illness.
Until the malady be discovered, how can the remedy and treatment be
prescribed? The doctor then must have a thorough knowledge of the
constitution, members, organs and state of the patient, and be
acquainted with all diseases and all remedies, in order to prescribe
a fitting medicine.

Religion, then, is the necessary connection which
emanates from the reality of things; and as the supreme
Manifestations of God are aware of the mysteries of beings,
therefore, They understand this essential connection, and by this
knowledge establish the Law of God.

41: THE UNIVERSAL CYCLES

Question.—What is the real explanation of the
cycles which occur in the world of existence?

Answer.—Each one of the luminous bodies in this
limitless firmament has a cycle of revolution which is of a different
duration, and every one revolves in its own orbit, and again begins a
new cycle. So the earth, every three hundred and sixty-five days,
five hours, forty-eight minutes and a fraction, completes a
revolution; and then it begins a new cycle—that is to say, the
first cycle is again renewed. In the same way, for the whole
universe, whether for the heavens or for men, there are cycles of
great events, of important facts and occurrences. When a cycle is
ended, a new cycle begins; and the old one, on account of the great
events which take place, is completely forgotten, and not a trace or
record of it will remain. As you see, we have no records of twenty
thousand years ago, although we have before proved by argument that
life on this earth is very ancient. It is not one hundred thousand,
or two hundred thousand, or one million or two million years old; it
is very ancient, and the ancient records and traces are entirely
obliterated.

Each of the Divine Manifestations has likewise a cycle,
and during the cycle His laws and commandments prevail and are
performed. When His cycle is completed by the appearance of a new
Manifestation, a new cycle begins. In this way cycles begin, end and
are renewed, until a universal cycle is completed in the world, when
important events and great occurrences will take place which entirely
efface every trace and every record of the past; then a new universal
cycle begins in the world, for this universe has no beginning. We
have before stated proofs and evidences concerning this subject;
there is no need of repetition.

Briefly, we say a universal cycle in the world of
existence signifies a long duration of time, and innumerable and
incalculable periods and epochs. In such a cycle the Manifestations
appear with splendor in the realm of the visible until a great and
supreme Manifestation makes the world the center of His radiance. His
appearance causes the world to attain to maturity, and the extension
of His cycle is very great. Afterward, other Manifestations will
arise under His shadow, Who according to the needs of the time will
renew certain commandments relating to material questions and
affairs, while remaining under His shadow.

We are in the cycle which began with Adam, and its
supreme Manifestation is Bahá’u’lláh.

42: THE POWER AND INFLUENCE OF THE
DIVINE MANIFESTATIONS

Question.—What is the degree of the power and the
perfections of the Thrones of Reality, the Manifestations of God, and
what is the limit of Their influence?

Answer.—Consider the world of existence—that
is to say, the world of material things. The solar system is dark and
obscure, and in it the sun is the center of light, and all the
planets of the system revolve around its might and are partakers of
its bounty. The sun is the cause of life and illumination, and the
means of the growth and development of all the beings of the solar
system; for without the bounty of the sun no living being could
exist: all would be dark and destroyed. Therefore, it is evident and
clear that the sun is the center of light and the cause of the life
of the beings of the solar system.

In like manner, the Holy Manifestations of God are the
centers of the light of reality, of the source of mysteries, and of
the bounties of love. They are resplendent in the world of hearts and
thoughts, and shower eternal graces upon the world of spirits; They
give spiritual life and are shining with the light of realities and
meanings. The enlightenment of the world of thought comes from these
centers of light and sources of mysteries. Without the bounty of the
splendor and the instructions of these Holy Beings the world of souls
and thoughts would be opaque darkness. Without the irrefutable
teachings of those sources of mysteries the human world would become
the pasture of animal appetites and qualities, the existence of
everything would be unreal, and there would be no true life. That is
why it is said in the Gospel: “In the beginning was the Word,”
meaning that it became the cause of all life.131

Now consider the influence of the sun upon the earthly
beings, what signs and results become evident and clear from its
nearness and remoteness, from its rising or its setting. At one time
it is autumn, at another time spring; or again it is summer or
winter. When the sun passes the line of the equator, the life-giving
spring will become manifest in splendor, and when it is in the summer
solstice, the fruits will attain to the acme of perfection, grains
and plants will yield their produce, and earthly beings will attain
their most complete development and growth.

In like manner, when the Holy Manifestation of God, Who
is the sun of the world of His creation, shines upon the worlds of
spirits, of thoughts and of hearts, then the spiritual spring and new
life appear, the power of the wonderful springtime becomes visible,
and marvelous benefits are apparent. As you have observed, at the
time of the appearance of each Manifestation of God extraordinary
progress has occurred in the world of minds, thoughts and spirits.
For example, in this divine age see what development has been
attained in the world of minds and thoughts, and it is now only the
beginning of its dawn. Before long you will see that new bounties and
divine teachings will illuminate this dark world and will transform
these sad regions into the paradise of Eden.

If we were to explain the signs and bounties of each of
the Holy Manifestations, it would take too long. Think and reflect
upon it yourself, and then you will attain to the truth of this
subject.

43: THE TWO CLASSES OF PROPHETS

Question.—How many kinds of Prophets are there?

Answer.—Universally, the Prophets are of two
kinds. One are the independent Prophets Who are followed; the other
kind are not independent and are themselves followers.

The independent Prophets are the lawgivers and the
founders of a new cycle. Through Their appearance the world puts on a
new garment, the foundations of religion are established, and a new
book is revealed. Without an intermediary They receive bounty from
the Reality of the Divinity, and Their illumination is an essential
illumination. They are like the sun which is luminous in itself: the
light is its essential necessity; it does not receive light from any
other star. These Dawning-places of the morn of Unity are the sources
of bounty and the mirrors of the Essence of Reality.

The other Prophets are followers and promoters, for they
are branches and not independent; they receive the bounty of the
independent Prophets, and they profit by the light of the Guidance of
the universal Prophets. They are like the moon, which is not luminous
and radiant in itself, but receives its light from the sun.

The Manifestations of universal Prophethood Who appeared
independently are, for example, Abraham, Moses, Christ, Muḥammad,
the Báb and Bahá’u’lláh. But the
others who are followers and promoters are like Solomon, David,
Isaiah, Jeremiah and Ezekiel. For the independent Prophets are
founders; They establish a new religion and make new creatures of
men; They change the general morals, promote new customs and rules,
renew the cycle and the Law. Their appearance is like the season of
spring, which arrays all earthly beings in a new garment, and gives
them a new life.

With regard to the second sort of Prophets who are
followers, these also promote the Law of God, make known the Religion
of God, and proclaim His word. Of themselves they have no power and
might, except what they receive from the independent Prophets.

Question.—To which category do Buddha and
Confucius belong?

Answer.—Buddha also established a new religion,
and Confucius renewed morals and ancient virtues, but their
institutions have been entirely destroyed. The beliefs and rites of
the Buddhists and Confucianists have not continued in accordance with
their fundamental teachings. The founder of Buddhism was a wonderful
soul. He established the Oneness of God, but later the original
principles of His doctrines gradually disappeared, and ignorant
customs and ceremonials arose and increased until they finally ended
in the worship of statues and images.

Now, consider: Christ frequently repeated that the Ten
Commandments in the Pentateuch were to be followed, and He insisted
that they should be maintained. Among the Ten Commandments is one
which says: “Do not worship any picture or image.”132
At present in some of the Christian churches many pictures and images
exist. It is, therefore, clear and evident that the Religion of God
does not maintain its original principles among the people, but that
it has gradually changed and altered until it has been entirely
destroyed and annihilated. Because of this the manifestation is
renewed, and a new religion established. But if religions did not
change and alter, there would be no need of renewal.

In the beginning the tree was in all its beauty, and
full of blossoms and fruits, but at last it became old and entirely
fruitless, and it withered and decayed. This is why the True Gardener
plants again an incomparable young tree of the same kind and species,
which grows and develops day by day, and spreads a wide shadow in the
divine garden, and yields admirable fruit. So it is with religions;
through the passing of time they change from their original
foundation, the truth of the Religion of God entirely departs, and
the spirit of it does not stay; heresies appear, and it becomes a
body without a soul. That is why it is renewed.

The meaning is that the Buddhists and Confucianists now
worship images and statues. They are entirely heedless of the Oneness
of God and believe in imaginary gods like the ancient Greeks. But in
the beginning it was not so; there were different principles and
other ordinances.

Again, consider how much the principles of the religion
of Christ have been forgotten, and how many heresies have appeared.
For example, Christ forbade revenge and transgression; furthermore,
He commanded benevolence and mercy in return for injury and evil. Now
reflect: among the Christian nations themselves how many sanguinary
wars have taken place, and how much oppression, cruelty, rapacity and
bloodthirstiness have occurred! Many of these wars were carried on by
command of the Popes. It is then clear and evident that in the
passage of time religions become entirely changed and altered.
Therefore, they are renewed.

44: EXPLANATION OF THE REBUKES
ADDRESSED BY GOD TO THE PROPHETS

Question.—In the Holy Books there are some
addresses of reproach and rebuke directed to the Prophets. Who is
addressed, and for whom is the rebuke?

Answer.—All the divine discourses containing
reproof, though apparently addressed to the Prophets, in reality are
directed to the people, through a wisdom which is absolute mercy, in
order that the people may not be discouraged and disheartened. They,
therefore, appear to be addressed to the Prophets; but though
outwardly for the Prophets, they are in truth for the people and not
for the Prophets.

Moreover, the powerful and independent king represents
his country: that which he says is the word of all, and every
agreement that he makes is the agreement of all, for the wishes and
desires of all his subjects are included in his wishes and desires.
In the same way, every Prophet is the expression of the whole of the
people. So the promise and speech of God addressed to Him is
addressed to all. Generally the speech of reproach and rebuke is
rather too severe for the people and would be heartbreaking to them.
So the Perfect Wisdom makes use of this form of address, as is
clearly shown in the Bible itself, as, for example, when the children
of Israel rebelled and said to Moses: “We cannot fight with the
Amalekites, for they are powerful, mighty and courageous.” God
then rebuked Moses and Aaron, though Moses was in complete obedience
and not in rebellion. Surely such a great Man, Who is the mediator of
the Divine Bounty and the deliverer of the Law, must necessarily obey
the commands of God. These Holy Souls are like the leaves of a tree
which are put in motion by the blowing of the wind, and not by Their
own desire; for They are attracted by the breeze of the love of God,
and Their will is absolutely submissive. Their word is the word of
God; Their commandment is the commandment of God; Their prohibition
is the prohibition of God. They are like the glass globe which
receives light from the lamp. Although the light appears to emanate
from the glass, in reality it is shining from the lamp. In the same
way for the Prophets of God, the centers of manifestation, Their
movement and repose come from divine inspiration, not from human
passions. If it were not so, how could the Prophet be worthy of
trust, and how could He be the Messenger of God, delivering the
commands and the prohibitions of God? All the defects that are
mentioned in the Holy Books with reference to the Manifestations
refer to questions of this kind.

Praise be to God that you have come here and have met
the servants of God! Have you perceived in them anything except the
fragrance of the pleasure of God? Indeed, no. You have seen with your
own eyes that day and night they endeavor and strive, and that they
have no aim except the exaltation of the word of God, the education
of men, the improvement of the masses, spiritual progress, the
promulgation of universal peace, goodwill to all mankind, and
kindness toward all nations. Sacrificing themselves for the good of
humanity, they are detached from material advantages, and labor to
give virtues to mankind.

But let us return to our subject. For example, in the
Old Testament it is said in the Book of Isaiah, chapter 48, verse 12:
“Hearken unto Me, O Jacob and Israel, My called; I am He; I am
the first, I also am the last.” It is evident that it does not
mean Jacob who was Israel, but the people of Israel. Also in the Book
of Isaiah, chapter 43, verse 1, it is said: “But now thus saith
the Lord that created thee, O Jacob, and He that formed thee, O
Israel, Fear not: for I have redeemed thee, I have called thee by thy
name; thou art Mine.”

Furthermore, in Numbers, chapter 20, verse 23: “And
the Lord spake unto Moses and Aaron in mount Hor, by the coast of the
land of Edom, saying, Aaron shall be gathered unto his people: for he
shall not enter into the land which I have given unto the children of
Israel, because ye rebelled against My word at the water of
Meribah”;133
and in verse 13: “This is the water of Meribah; because the
children of Israel strove with the Lord, and He was sanctified in
them.”

Observe: the people of Israel rebelled, but apparently
the reproach was for Moses and Aaron. As it is said in the Book of
Deuteronomy, chapter 3, verse 26: “But the Lord was wroth with
Me for your sakes, and would not hear Me: and the Lord said unto Me,
Let it suffice Thee; speak no more unto Me of this matter.”

Now this discourse and reproach really refer to the
children of Israel, who, for having rebelled against the command of
God, were held captive a long time in the arid desert, on the other
side of Jordan, until the time of Joshua—upon him be
salutations. This address and reproach appeared to be for Moses and
Aaron, but in reality they were for the people of Israel.

In the same way in the Qur’án it is said to
Muḥammad: “We have granted Thee a manifest victory, so
that God may forgive Thee Thy preceding and subsequent sin.”134
This address, although apparently directed to Muḥammad, was in
reality for all the people. This mode of address, as before said, was
used by the perfect wisdom of God, so that the hearts of the people
might not be troubled, anxious and tormented.

How often the Prophets of God and His supreme
Manifestations in Their prayers confess Their sins and faults! This
is only to teach other men, to encourage and incite them to humility
and meekness, and to induce them to confess their sins and faults.
For these Holy Souls are pure from every sin and sanctified from
faults. In the Gospel it is said that a man came to Christ and called
Him “Good Master.” Christ answered, “Why callest
thou Me good? there is none good but One, that is, God.”135
This did not mean—God forbid!—that Christ was a sinner;
but the intention was to teach submission, humility, meekness and
modesty to the man to whom He spoke. These Holy Beings are lights,
and light does not unite itself with darkness. They are life, and
life and death are not confounded. They are for guidance, and
guidance and error cannot be together. They are the essence of
obedience, and obedience cannot exist with rebellion.

To conclude, the addresses in the form of reproach which
are in the Holy Books, though apparently directed to the
Prophets—that is to say, to the Manifestations of God—in
reality are intended for the people. This will become evident and
clear to you when you have diligently examined the Holy Books.

Salutations be upon you.

45: EXPLANATION OF THE VERSE OF THE
KITÁB-I-AQDAS, “THERE IS NO PARTNER FOR HIM WHO IS THE
DAYSPRING OF REVELATION IN HIS MOST GREAT INFALLIBILITY”

It is said in the holy verse: “There is no partner
for Him Who is the Dayspring of Revelation136
in His Most Great Infallibility. He is, in truth, the exponent of
‘God doeth whatsoever He willeth’ in the kingdom of
creation. Indeed the Almighty hath exclusively reserved this station
for Himself and to none is given a share in this sublime and highly
exalted distinction.”137

Know that infallibility is of two kinds: essential
infallibility and acquired infallibility. In like manner there is
essential knowledge and acquired knowledge; and so it is with other
names and attributes. Essential infallibility is peculiar to the
supreme Manifestation, for it is His essential requirement, and an
essential requirement cannot be separated from the thing itself. The
rays are the essential necessity of the sun and are inseparable from
it. Knowledge is an essential necessity of God and is inseparable
from Him. Power is an essential necessity of God and is inseparable
from Him. If it could be separated from Him, He would not be God. If
the rays could be separated from the sun, it would not be the sun.
Therefore, if one imagines separation of the Most Great Infallibility
from the supreme Manifestation, He would not be the supreme
Manifestation, and He would lack the essential perfections.

But acquired infallibility is not a natural necessity;
on the contrary, it is a ray of the bounty of infallibility which
shines from the Sun of Reality upon hearts, and grants a share and
portion of itself to souls. Although these souls have not essential
infallibility, still they are under the protection of God—that
is to say, God preserves them from error. Thus many of the holy
beings who were not dawning-points of the Most Great Infallibility,
were yet kept and preserved from error under the shadow of the
protection and guardianship of God, for they were the mediators of
grace between God and men. If God did not protect them from error,
their error would cause believing souls to fall into error, and thus
the foundation of the Religion of God would be overturned, which
would not be fitting nor worthy of God.

To epitomize: essential infallibility belongs especially
to the supreme Manifestations, and acquired infallibility is granted
to every holy soul. For instance, the Universal House of Justice,138
if it be established under the necessary conditions—with
members elected from all the people—that House of Justice will
be under the protection and the unerring guidance of God. If that
House of Justice shall decide unanimously, or by a majority, upon any
question not mentioned in the Book, that decision and command will be
guarded from mistake. Now the members of the House of Justice have
not, individually, essential infallibility; but the body of the House
of Justice is under the protection and unerring guidance of God: this
is called conferred infallibility.

Briefly, it is said that the “Dayspring of
Revelation” is the manifestation of these words, “He
doeth whatsoever He willeth”; this condition is peculiar to
that Holy Being, and others have no share of this essential
perfection. That is to say, that as the supreme Manifestations
certainly possess essential infallibility, therefore whatever
emanates from Them is identical with the truth, and conformable to
reality. They are not under the shadow of the former laws. Whatever
They say is the word of God, and whatever They perform is an upright
action. No believer has any right to criticize; his condition must be
one of absolute submission, for the Manifestation arises with perfect
wisdom—so that whatever the supreme Manifestation says and does
is absolute wisdom, and is in accordance with reality.

If some people do not understand the hidden secret of
one of His commands and actions, they ought not to oppose it, for the
supreme Manifestation does what He wishes. How often it has occurred,
when an act has been performed by a wise, perfect, intelligent man,
that others incapable of comprehending its wisdom have objected to it
and been amazed that this wise man could say or do such a thing. This
opposition comes from their ignorance, and the wisdom of the sage is
pure and exempt from error. In the same way, the skilled doctor in
treating the patient does what he wishes, and the patient has no
right to object; whatever the doctor says and does is right; all
ought to consider him the manifestation of these words, “He
doeth whatsoever He willeth, and commandeth whatever He desireth.”
It is certain that the doctor will use some medicine contrary to the
ideas of other people; now opposition is not permitted to those who
have not the advantage of science and the medical art. No, in the
name of God! on the contrary, all ought to be submissive and to
perform whatever the skilled doctor says. Therefore, the skilled
doctor does what he wishes, and the patients have no share in this
right. The skill of the doctor must be first ascertained; but when
the skill of the doctor is once established, he does what he wishes.

So also, when the head of the army is unrivaled in the
art of war, in what he says and commands he does what he wishes. When
the captain of a ship is proficient in the art of navigation, in
whatever he says and commands he does what he wishes. And as the real
educator is the Perfect Man, in whatever He says and commands He does
what He wishes.

In short, the meaning of “He doeth whatsoever He
willeth” is that if the Manifestation says something, or gives
a command, or performs an action, and believers do not understand its
wisdom, they still ought not to oppose it by a single thought,
seeking to know why He spoke so, or why He did such a thing. The
other souls who are under the shadow of the supreme Manifestations
are submissive to the commandments of the Law of God, and are not to
deviate as much as a hairsbreadth from it; they must conform their
acts and words to the Law of God. If they do deviate from it, they
will be held responsible and reproved in the presence of God. It is
certain that they have no share in the permission “He doeth
whatsoever He willeth,” for this condition is peculiar to the
supreme Manifestations.

So Christ—may my spirit be sacrificed to Him!—was
the manifestation of these words, “He doeth whatsoever He
willeth,” but the disciples were not partakers of this
condition; for as they were under the shadow of Christ, they could
not deviate from His command and will.

46: MODIFICATION OF SPECIES

We have now come to the question of the modification of
species and of organic development—that is to say, to the point
of inquiring whether man’s descent is from the animal.

This theory has found credence in the minds of some
European philosophers, and it is now very difficult to make its
falseness understood, but in the future it will become evident and
clear, and the European philosophers will themselves realize its
untruth. For, verily, it is an evident error. When man looks at the
beings with a penetrating regard, and attentively examines the
condition of existences, and when he sees the state, the organization
and the perfection of the world, he will be convinced that in the
possible world there is nothing more wonderful than that which
already exists. For all existing beings, terrestrial and celestial,
as well as this limitless space and all that is in it, have been
created and organized, composed, arranged and perfected as they ought
to be; the universe has no imperfection, so that if all beings became
pure intelligence and reflected for ever and ever, it is impossible
that they could imagine anything better than that which exists.

If, however, the creation in the past had not been
adorned with utmost perfection, then existence would have been
imperfect and meaningless, and in this case creation would have been
incomplete. This question needs to be considered with the greatest
attention and thought. For example, imagine that the contingent world
resembles in a general way the body of man. If this composition,
organization, perfection, beauty and completeness which now exist in
the human body were different, it would be absolute imperfection.
Now, if we imagine a time when man belonged to the animal world, or
when he was merely an animal, we shall find that existence would have
been imperfect—that is to say, there would have been no man,
and this chief member, which in the body of the world is like the
brain and mind in man, would have been missing. The world would then
have been quite imperfect. It is thus proved that if there had been a
time when man was in the animal kingdom, the perfection of existence
would have been destroyed; for man is the greatest member of this
world, and if the body was without this chief member, surely it would
be imperfect. We consider man as the greatest member because, among
the creatures, he is the sum of all existing perfections. When we
speak of man, we mean the perfect one, the foremost individual in the
world, who is the sum of spiritual and apparent perfections, and who
is like the sun among the beings. Then imagine that at one time the
sun did not exist, but that it was a planet; surely at such a time
the relations of existence would be disordered. How can such a thing
be imagined? To a man who examines the world of existence what we
have said is sufficient.

There is another more subtle proof: all these endless
beings which inhabit the world, whether man, animal, vegetable,
mineral—whatever they may be—are surely, each one of
them, composed of elements. There is no doubt that this perfection
which is in all beings is caused by the creation of God from the
composing elements, by their appropriate mingling and proportionate
quantities, the mode of their composition, and the influence of other
beings. For all beings are connected together like a chain; and
reciprocal help, assistance and interaction belonging to the
properties of things are the causes of the existence, development and
growth of created beings. It is confirmed through evidences and
proofs that every being universally acts upon other beings, either
absolutely or through association. Finally, the perfection of each
individual being—that is to say, the perfection which you now
see in man or apart from him, with regard to their atoms, members or
powers—is due to the composition of the elements, to their
measure, to their balance, to the mode of their combination, and to
mutual influence. When all these are gathered together, then man
exists.

As the perfection of man is entirely due to the
composition of the atoms of the elements, to their measure, to the
method of their combination, and to the mutual influence and action
of the different beings—then, since man was produced ten or a
hundred thousand years ago from these earthly elements with the same
measure and balance, the same method of combination and mingling, and
the same influence of the other beings, exactly the same man existed
then as now. This is evident and not worth debating. A thousand
million years hence, if these elements of man are gathered together
and arranged in this special proportion, and if the elements are
combined according to the same method, and if they are affected by
the same influence of other beings, exactly the same man will exist.
For example, if after a hundred thousand years there is oil, fire, a
wick, a lamp and the lighter of the lamp—briefly, if there are
all the necessaries which now exist, exactly the same lamp will be
obtained.

These are conclusive and evident facts. But the
arguments which these European philosophers have used raise doubtful
proofs and are not conclusive.

47: THE UNIVERSE IS WITHOUT
BEGINNING; THE ORIGIN OF MAN

Know that it is one of the most abstruse spiritual
truths that the world of existence—that is to say, this endless
universe—has no beginning.

We have already explained that the names and attributes
of the Divinity themselves require the existence of beings. Although
this subject has been explained in detail, we will speak of it again
briefly. Know that an educator without pupils cannot be imagined; a
monarch without subjects could not exist; a master without scholars
cannot be appointed; a creator without a creature is impossible; a
provider without those provided for cannot be conceived; for all the
divine names and attributes demand the existence of beings. If we
could imagine a time when no beings existed, this imagination would
be the denial of the Divinity of God. Moreover, absolute nonexistence
cannot become existence. If the beings were absolutely nonexistent,
existence would not have come into being. Therefore, as the Essence
of Unity (that is, the existence of God) is everlasting and
eternal—that is to say, it has neither beginning nor end—it
is certain that this world of existence, this endless universe, has
neither beginning nor end. Yes, it may be that one of the parts of
the universe, one of the globes, for example, may come into
existence, or may be disintegrated, but the other endless globes are
still existing; the universe would not be disordered nor destroyed.
On the contrary, existence is eternal and perpetual. As each globe
has a beginning, necessarily it has an end because every composition,
collective or particular, must of necessity be decomposed. The only
difference is that some are quickly decomposed, and others more
slowly, but it is impossible that a composed thing should not
eventually be decomposed.

It is necessary, therefore, that we should know what
each of the important existences was in the beginning—for there
is no doubt that in the beginning the origin was one: the origin of
all numbers is one and not two. Then it is evident that in the
beginning matter was one, and that one matter appeared in different
aspects in each element. Thus various forms were produced, and these
various aspects as they were produced became permanent, and each
element was specialized. But this permanence was not definite, and
did not attain realization and perfect existence until after a very
long time. Then these elements became composed, and organized and
combined in infinite forms; or rather from the composition and
combination of these elements innumerable beings appeared.

This composition and arrangement, through the wisdom of
God and His preexistent might, were produced from one natural
organization, which was composed and combined with the greatest
strength, conformable to wisdom, and according to a universal law.
From this it is evident that it is the creation of God, and is not a
fortuitous composition and arrangement. This is why from every
natural composition a being can come into existence, but from an
accidental composition no being can come into existence. For example,
if a man of his own mind and intelligence collects some elements and
combines them, a living being will not be brought into existence
since the system is unnatural. This is the answer to the implied
question that, since beings are made by the composition and the
combination of elements, why is it not possible for us to gather
elements and mingle them together, and so create a living being. This
is a false supposition, for the origin of this composition is from
God; it is God Who makes the combination, and as it is done according
to the natural system, from each composition one being is produced,
and an existence is realized. A composition made by man produces
nothing because man cannot create.

Briefly, we have said that from the composition and
combination of elements, from their decomposition, from their
measure, and from the effect of other beings upon them, resulted
forms, endless realities and innumerable beings. But it is clear that
this terrestrial globe in its present form did not come into
existence all at once, but that this universal existence gradually
passed through different phases until it became adorned with its
present perfection. Universal beings resemble and can be compared to
particular beings, for both are subjected to one natural system, one
universal law and divine organization. So you will find the smallest
atoms in the universal system are similar to the greatest beings of
the universe. It is clear that they come into existence from one
laboratory of might under one natural system and one universal law;
therefore, they may be compared to one another. Thus the embryo of
man in the womb of the mother gradually grows and develops, and
appears in different forms and conditions, until in the degree of
perfect beauty it reaches maturity and appears in a perfect form with
the utmost grace. And in the same way, the seed of this flower which
you see was in the beginning an insignificant thing, and very small;
and it grew and developed in the womb of the earth and, after
appearing in various forms, came forth in this condition with perfect
freshness and grace. In the same manner, it is evident that this
terrestrial globe, having once found existence, grew and developed in
the matrix of the universe, and came forth in different forms and
conditions, until gradually it attained this present perfection, and
became adorned with innumerable beings, and appeared as a finished
organization.

Then it is clear that original matter, which is in the
embryonic state, and the mingled and composed elements which were its
earliest forms, gradually grew and developed during many ages and
cycles, passing from one shape and form to another, until they
appeared in this perfection, this system, this organization and this
establishment, through the supreme wisdom of God.

Let us return to our subject that man, in the beginning
of his existence and in the womb of the earth, like the embryo in the
womb of the mother, gradually grew and developed, and passed from one
form to another, from one shape to another, until he appeared with
this beauty and perfection, this force and this power. It is certain
that in the beginning he had not this loveliness and grace and
elegance, and that he only by degrees attained this shape, this form,
this beauty and this grace. There is no doubt that the human embryo
did not at once appear in this form; neither did it then become the
manifestation of the words “Blessed, therefore, be God, the
most excellent of Makers.”139
Gradually it passed through various conditions and different shapes,
until it attained this form and beauty, this perfection, grace and
loveliness. Thus it is evident and confirmed that the development and
growth of man on this earth, until he reached his present perfection,
resembled the growth and development of the embryo in the womb of the
mother: by degrees it passed from condition to condition, from form
to form, from one shape to another, for this is according to the
requirement of the universal system and Divine Law.

That is to say, the embryo passes through different
states and traverses numerous degrees, until it reaches the form in
which it manifests the words “Praise be to God, the best of
Creators,” and until the signs of reason and maturity appear.
And in the same way, man’s existence on this earth, from the
beginning until it reaches this state, form and condition,
necessarily lasts a long time, and goes through many degrees until it
reaches this condition. But from the beginning of man’s
existence he is a distinct species. In the same way, the embryo of
man in the womb of the mother was at first in a strange form; then
this body passes from shape to shape, from state to state, from form
to form, until it appears in utmost beauty and perfection. But even
when in the womb of the mother and in this strange form, entirely
different from his present form and figure, he is the embryo of the
superior species, and not of the animal; his species and essence
undergo no change. Now, admitting that the traces of organs which
have disappeared actually exist, this is not a proof of the
impermanence and the nonoriginality of the species. At the most it
proves that the form, and fashion, and the organs of man have
progressed. Man was always a distinct species, a man, not an animal.
So, if the embryo of man in the womb of the mother passes from one
form to another so that the second form in no way resembles the
first, is this a proof that the species has changed? that it was at
first an animal, and that its organs progressed and developed until
it became a man? No, indeed! How puerile and unfounded is this idea
and this thought! For the proof of the originality of the human
species, and of the permanency of the nature of man, is clear and
evident.

48: THE DIFFERENCE EXISTING BETWEEN
MAN AND ANIMAL

Already we have talked once or twice on the subject of
the spirit, but our words have not been written down.

Know that people belong to two categories—that is
to say, they constitute two parties. One party deny the spirit and
say that man also is a species of animal; for they say: Do we not see
that animals and men share the same powers and senses? These simple,
single elements which fill space are endlessly combined, and from
each of these combinations one of the beings is produced. Among these
beings is the possessor of spirit,140
of the powers and of the senses. The more perfect the combination,
the nobler is the being. The combination of the elements in the body
of man is more perfect than the composition of any other being; it is
mingled in absolute equilibrium; therefore, it is more noble and more
perfect. “It is not,” they say, “that he has a
special power and spirit which the other animals lack: animals
possess sensitive bodies, but man in some powers has more sensation,
although, in what concerns the outer senses, such as hearing, sight,
taste, smell, touch and even in some interior powers like memory, the
animal is more richly endowed than man.” “The animal,
too,” they say, “has intelligence and perception.”
All that they concede is that man’s intelligence is greater.

This is what the philosophers of the present state; this
is their saying, this is their supposition, and thus their
imagination decrees. So with powerful arguments and proofs they make
the descent of man go back to the animal, and say that there was once
a time when man was an animal, that then the species changed and
progressed little by little until it reached the present status of
man.

But the theologians say: No, this is not so. Though man
has powers and outer senses in common with the animal, yet an
extraordinary power exists in him of which the animal is bereft. The
sciences, arts, inventions, trades and discoveries of realities are
the results of this spiritual power. This is a power which
encompasses all things, comprehends their realities, discovers all
the hidden mysteries of beings, and through this knowledge controls
them. It even perceives things which do not exist outwardly—that
is to say, intellectual realities which are not sensible, and which
have no outward existence because they are invisible; so it
comprehends the mind, the spirit, the qualities, the characters, the
love and sorrow of man, which are intellectual realities. Moreover,
these existing sciences, arts, laws and endless inventions of man at
one time were invisible, mysterious and hidden secrets; it is only
the all-encompassing human power which has discovered and brought
them out from the plane of the invisible to the plane of the visible.
So telegraphy, photography, phonography and all such inventions and
wonderful arts were at one time hidden mysteries. The human reality
discovered and brought them out from the plane of the invisible to
the plane of the visible. There was even a time when the qualities of
this iron which you see—indeed of all the minerals—were
hidden mysteries; men discovered this mineral, and wrought it in this
industrial form. It is the same with all the other discoveries and
inventions of man, which are innumerable.

This we cannot deny. If we say that these are effects of
powers which animals also have, and of the powers of the bodily
senses, we see clearly and evidently that the animals are, in regard
to these powers, superior to man. For example, the sight of animals
is much more keen than the sight of man; so also is their power of
smell and taste. Briefly, in the powers which animals and men have in
common, the animal is often the more powerful. For example, let us
take the power of memory. If you carry a pigeon from here to a
distant country, and there set it free, it will return, for it
remembers the way. Take a dog from here to the center of Asia, set
him free, and he will come back here and never once lose the road. So
it is with the other powers such as hearing, sight, smell, taste and
touch.

Thus it is clear that if there were not in man a power
different from any of those of the animals, the latter would be
superior to man in inventions and the comprehension of realities.
Therefore, it is evident that man has a gift which the animal does
not possess. Now, the animal perceives sensible things but does not
perceive intellectual realities. For example, that which is within
the range of its vision the animal sees, but that which is beyond the
range of sight it is not possible for it to perceive, and it cannot
imagine it. So it is not possible for the animal to understand that
the earth has the form of a globe. But man from known things proves
unknown things and discovers unknown truths. For example, man sees
the curve of the horizon, and from this he infers the roundness of
the earth. The Pole Star at Akká, for instance, is at 33—that
is to say, it is 33 above the horizon. When a man goes toward the
North Pole, the Pole Star rises one degree above the horizon for each
degree of distance that he travels—that is to say, the altitude
of the Pole Star will be 34, then 40, then 50, then 60, then 70. If
he reaches the North Pole the altitude of the Pole Star will be 90 or
have attained the zenith—that is to say, will be directly
overhead. This Pole Star and its ascension are sensible things. The
further one goes toward the Pole, the higher the Pole Star rises;
from these two known truths an unknown thing has been discovered—that
is, that the horizon is curved, meaning that the horizon of each
degree of the earth is a different horizon from that of another
degree. Man perceives this and proves from it an invisible thing
which is the roundness of the earth. This it is impossible for the
animal to perceive. In the same way, it cannot understand that the
sun is the center and that the earth revolves around it. The animal
is the captive of the senses and bound by them; all that is beyond
the senses, the things that they do not control, the animal can never
understand, although in the outer senses it is greater than man.
Hence it is proved and verified that in man there is a power of
discovery by which he is distinguished from the animals, and this is
the spirit of man.

Praise be to God! man is always turned toward the
heights, and his aspiration is lofty; he always desires to reach a
greater world than the world in which he is, and to mount to a higher
sphere than that in which he is. The love of exaltation is one of the
characteristics of man. I am astonished that certain philosophers of
America and Europe are content to gradually approach the animal world
and so to go backward; for the tendency of existence must be toward
exaltation. Nevertheless, if you said to one of them, “You are
an animal,” he would be extremely hurt and angry.

What a difference between the human world and the world
of the animal, between the elevation of man and the abasement of the
animal, between the perfections of man and the ignorance of the
animal, between the light of man and the darkness of the animal,
between the glory of man and the degradation of the animal! An Arab
child of ten years can manage two or three hundred camels in the
desert, and with his voice can lead them forward or turn them back. A
weak Hindu can so control a huge elephant that the elephant becomes
the most obedient of servants. All things are subdued by the hand of
man; he can resist nature while all other creatures are captives of
nature: none can depart from her requirements. Man alone can resist
nature. Nature attracts bodies to the center of the earth; man
through mechanical means goes far from it and soars in the air.
Nature prevents man from crossing the seas; man builds a ship, and he
travels and voyages across the great ocean, and so on; the subject is
endless. For example, man drives engines over the mountains and
through the wildernesses, and gathers in one spot the news of the
events of the East and West. All this is contrary to nature. The sea
with its grandeur cannot deviate by an atom from the laws of nature;
the sun in all its magnificence cannot deviate as much as a needle’s
point from the laws of nature, and can never comprehend the
conditions, the state, the qualities, the movements and the nature of
man.

What, then, is the power in this small body of man which
encompasses all this? What is this ruling power by which he subdues
all things?

One more point remains. Modern philosophers say: “We
have never seen the spirit in man, and in spite of our researches
into the secrets of the human body, we do not perceive a spiritual
power. How can we imagine a power which is not sensible?” The
theologians reply: “The spirit of the animal also is not
sensible, and through its bodily powers it cannot be perceived. By
what do you prove the existence of the spirit of the animal? There is
no doubt that from its effects you prove that in the animal there is
a power which is not in the plant, and this is the power of the
senses—that is to say, sight, hearing and also other powers;
from these you infer that there is an animal spirit. In the same way,
from the proofs and signs we have mentioned, we argue that there is a
human spirit. Since in the animal there are signs which are not in
the plant, you say this power of sensation is a property of the
animal spirit; you also see in man signs, powers and perfections
which do not exist in the animal; therefore, you infer that there is
a power in him which the animal is without.”

If we wish to deny everything that is not sensible, then
we must deny the realities which unquestionably exist. For example,
ethereal matter is not sensible, though it has an undoubted
existence. The power of attraction is not sensible, though it
certainly exists. From what do we affirm these existences? From their
signs. Thus this light is the vibration of that ethereal matter, and
from this vibration we infer the existence of ether.

49: THE GROWTH AND DEVELOPMENT OF
THE HUMAN RACE

Question.—What do you say with regard to the
theories held by some European philosophers on the growth and
development of beings?

Answer.—This subject was spoken of the other day,
but we will speak of it again. Briefly, this question will be decided
by determining whether species are original or not—that is to
say, has the species of man been established from its origin, or was
it afterward derived from the animals?

Certain European philosophers agree that the species
grows and develops, and that even change and alteration are also
possible. One of the proofs that they give for this theory is that
through the attentive study and verification of the science of
geology it has become clear that the existence of the vegetable
preceded that of the animal, and that of the animal preceded that of
man. They admit that both the vegetable and the animal species have
changed, for in some of the strata of the earth they have discovered
plants which existed in the past and are now extinct; they have
progressed, grown in strength, their form and appearance have
changed, and so the species have altered. In the same way, in the
strata of the earth there are some species of animals which have
changed and are transformed. One of these animals is the serpent.
There are indications that the serpent once had feet, but through the
lapse of time those members have disappeared. In the same way, in the
vertebral column of man there is an indication which amounts to a
proof that, like other animals, he once had a tail. At one time that
member was useful, but when man developed, it was no longer of use;
and, therefore, it gradually disappeared. As the serpent took refuge
under the ground and became a creeping animal, it was no longer in
need of feet, so they disappeared; but their traces survive. The
principal argument is this: that the existence of traces of members
proves that they once existed, and as now they are no longer of
service, they have gradually disappeared. Therefore, while the
perfect and necessary members have remained, those which are
unnecessary have gradually disappeared by the modification of the
species, but the traces of them continue.

The first answer to this argument is the fact that the
animal having preceded man is not a proof of the evolution, change
and alteration of the species, nor that man was raised from the
animal world to the human world. For while the individual appearance
of these different beings is certain, it is possible that man came
into existence after the animal. So when we examine the vegetable
kingdom, we see that the fruits of the different trees do not arrive
at maturity at one time; on the contrary, some come first and others
afterward. This priority does not prove that the later fruit of one
tree was produced from the earlier fruit of another tree.

Second, these slight signs and traces of members have
perhaps a great reason of which the mind is not yet cognizant. How
many things exist of which we do not yet know the reason! So the
science of physiology—that is to say, the knowledge of the
composition of the members—records that the reason and cause of
the difference in the colors of animals, and of the hair of men, of
the redness of the lips, and of the variety of the colors of birds,
is still unknown; it is secret and hidden. But it is known that the
pupil of the eye is black so as to attract the rays of the sun, for
if it were another color—that is, uniformly white—it
would not attract the rays of the sun. Therefore, as the reason of
the things we have mentioned is unknown, it is possible that the
reason and the wisdom of these traces of members, whether they be in
the animal or man, are equally unknown. Certainly there is a reason,
even though it is not known.

Third, let us suppose that there was a time when some
animals, or even man, possessed some members which have now
disappeared; this is not a sufficient proof of the change and
evolution of the species. For man, from the beginning of the
embryonic period till he reaches the degree of maturity, goes through
different forms and appearances. His aspect, his form, his appearance
and color change; he passes from one form to another, and from one
appearance to another. Nevertheless, from the beginning of the
embryonic period he is of the species of man—that is to say, an
embryo of a man and not of an animal; but this is not at first
apparent, but later it becomes visible and evident. For example, let
us suppose that man once resembled the animal, and that now he has
progressed and changed. Supposing this to be true, it is still not a
proof of the change of species. No, as before mentioned, it is merely
like the change and alteration of the embryo of man until it reaches
the degree of reason and perfection. We will state it more clearly.
Let us suppose that there was a time when man walked on his hands and
feet, or had a tail; this change and alteration is like that of the
fetus in the womb of the mother. Although it changes in all ways, and
grows and develops until it reaches the perfect form, from the
beginning it is a special species. We also see in the vegetable
kingdom that the original species of the genus do not change and
alter, but the form, color and bulk will change and alter, or even
progress.

To recapitulate: as man in the womb of the mother passes
from form to form, from shape to shape, changes and develops, and is
still the human species from the beginning of the embryonic period—in
the same way man, from the beginning of his existence in the matrix
of the world, is also a distinct species—that is, man—and
has gradually evolved from one form to another. Therefore, this
change of appearance, this evolution of members, this development and
growth, even though we admit the reality of growth and progress,141
does not prevent the species from being original. Man from the
beginning was in this perfect form and composition, and possessed
capacity and aptitude for acquiring material and spiritual
perfections, and was the manifestation of these words, “We will
make man in Our image and likeness.”142
He has only become more pleasing, more beautiful and more graceful.
Civilization has brought him out of his wild state, just as the wild
fruits which are cultivated by a gardener become finer, sweeter and
acquire more freshness and delicacy.

The gardeners of the world of humanity are the Prophets
of God.

50: SPIRITUAL PROOFS OF THE ORIGIN
OF MAN

The proofs which we have adduced relative to the origin
of the human species were logical proofs. Now we will give the
spiritual proofs, which are essential. For, as we have proved
Divinity by logical arguments, and have also proved logically that
man exists from his origin and foundation as man, and that his
species has existed from all eternity, now we will establish
spiritual proofs that human existence—that is, the species of
man—is a necessary existence, and that without man the
perfections of Divinity would not appear. But these are spiritual
proofs, not logical proofs.

We have many times demonstrated and established that man
is the noblest of beings, the sum of all perfections, and that all
beings and all existences are the centers from which the glory of God
is reflected—that is to say, the signs of the Divinity of God
are apparent in the realities of things and of creatures. Just as the
terrestrial globe is the place where the rays of the sun are
reflected—as its light, its heat and its influence are apparent
and visible in all the atoms of the earth—so, in the same way,
the atoms of beings, in this infinite space, proclaim and prove one
of the divine perfections. Nothing is deprived of this benefit;
either it is a sign of the mercy of God, or it is a sign of His
power, His greatness, His justice, His nurturing providence; or it is
a sign of the generosity of God, His vision, His hearing, His
knowledge, His grace and so on.

Without doubt each being is the center of the shining
forth of the glory of God—that is to say, the perfections of
God appear from it and are resplendent in it. It is like the sun,
which is resplendent in the desert, upon the sea, in the trees, in
the fruits and blossoms, and in all earthly things. The world, indeed
each existing being, proclaims to us one of the names of God, but the
reality of man is the collective reality, the general reality, and is
the center where the glory of all the perfections of God shine
forth—that is to say, for each name, each attribute, each
perfection which we affirm of God there exists a sign in man. If it
were otherwise, man could not imagine these perfections and could not
understand them. So we say that God is the seer, and the eye is the
sign of His vision; if this sight were not in man, how could we
imagine the vision of God? For the blind (that is, one born blind)
cannot imagine sight; and the deaf (that is, one deaf from birth)
cannot imagine hearing; and the dead cannot realize life.
Consequently, the Divinity of God, which is the sum of all
perfections, reflects itself in the reality of man—that is to
say, the Essence of Oneness is the gathering of all perfections, and
from this unity He casts a reflection upon the human reality. Man,
then, is the perfect mirror facing the Sun of Truth and is the center
of radiation: the Sun of Truth shines in this mirror. The reflection
of the divine perfections appears in the reality of man, so he is the
representative of God, the messenger of God. If man did not exist,
the universe would be without result, for the object of existence is
the appearance of the perfections of God.

Therefore, it cannot be said there was a time when man
was not. All that we can say is that this terrestrial globe at one
time did not exist, and at its beginning man did not appear upon it.
But from the beginning which has no beginning, to the end which has
no end, a Perfect Manifestation always exists. This Man of Whom we
speak is not every man; we mean the Perfect Man. For the noblest part
of the tree is the fruit, which is the reason of its existence. If
the tree had no fruit, it would have no meaning. Therefore, it cannot
be imagined that the worlds of existence, whether the stars or this
earth, were once inhabited by the donkey, cow, mouse and cat, and
that they were without man! This supposition is false and
meaningless. The word of God is clear as the sun. This is a spiritual
proof, but one which we cannot at the beginning put forth for the
benefit of the materialists. First we must speak of the logical
proofs, afterward the spiritual proofs.

51: THE SPIRIT AND MIND OF MAN HAVE
EXISTED FROM THE BEGINNING

Question.—Does man in the beginning possess mind
and spirit, or are they an outcome of his evolution?

Answer.—The beginning of the existence of man on
the terrestrial globe resembles his formation in the womb of the
mother. The embryo in the womb of the mother gradually grows and
develops until birth, after which it continues to grow and develop
until it reaches the age of discretion and maturity. Though in
infancy the signs of the mind and spirit appear in man, they do not
reach the degree of perfection; they are imperfect. Only when man
attains maturity do the mind and the spirit appear and become evident
in utmost perfection.

So also the formation of man in the matrix of the world
was in the beginning like the embryo; then gradually he made progress
in perfectness, and grew and developed until he reached the state of
maturity, when the mind and spirit became visible in the greatest
power. In the beginning of his formation the mind and spirit also
existed, but they were hidden; later they were manifested. In the
womb of the world mind and spirit also existed in the embryo, but
they were concealed; afterward they appeared. So it is that in the
seed the tree exists, but it is hidden and concealed; when it
develops and grows, the complete tree appears. In the same way the
growth and development of all beings is gradual; this is the
universal divine organization and the natural system. The seed does
not at once become a tree; the embryo does not at once become a man;
the mineral does not suddenly become a stone. No, they grow and
develop gradually and attain the limit of perfection.

All beings, whether large or small, were created perfect
and complete from the first, but their perfections appear in them by
degrees. The organization of God is one; the evolution of existence
is one; the divine system is one. Whether they be small or great
beings, all are subject to one law and system. Each seed has in it
from the first all the vegetable perfections. For example, in the
seed all the vegetable perfections exist from the beginning, but not
visibly; afterward little by little they appear. So it is first the
shoot which appears from the seed, then the branches, leaves,
blossoms and fruits; but from the beginning of its existence all
these things are in the seed, potentially, though not apparently.

In the same way, the embryo possesses from the first all
perfections, such as the spirit, the mind, the sight, the smell, the
taste—in one word, all the powers—but they are not
visible and become so only by degrees.

Similarly, the terrestrial globe from the beginning was
created with all its elements, substances, minerals, atoms and
organisms; but these only appeared by degrees: first the mineral,
then the plant, afterward the animal, and finally man. But from the
first these kinds and species existed, but were undeveloped in the
terrestrial globe, and then appeared only gradually. For the supreme
organization of God, and the universal natural system, surround all
beings, and all are subject to this rule. When you consider this
universal system, you see that there is not one of the beings which
at its coming into existence has reached the limit of perfection. No,
they gradually grow and develop, and then attain the degree of
perfection.

52: THE APPEARING OF THE SPIRIT IN
THE BODY

Question.—What is the wisdom of the spirit’s
appearing in the body?

Answer.—The wisdom of the appearance of the spirit
in the body is this: the human spirit is a Divine Trust, and it must
traverse all conditions, for its passage and movement through the
conditions of existence will be the means of its acquiring
perfections. So when a man travels and passes through different
regions and numerous countries with system and method, it is
certainly a means of his acquiring perfection, for he will see
places, scenes and countries, from which he will discover the
conditions and states of other nations. He will thus become
acquainted with the geography of countries and their wonders and
arts; he will familiarize himself with the habits, customs and usages
of peoples; he will see the civilization and progress of the epoch;
he will become aware of the policy of governments and the power and
capacity of each country. It is the same when the human spirit passes
through the conditions of existence: it will become the possessor of
each degree and station. Even in the condition of the body it will
surely acquire perfections.

Besides this, it is necessary that the signs of the
perfection of the spirit should be apparent in this world, so that
the world of creation may bring forth endless results, and this body
may receive life and manifest the divine bounties. So, for example,
the rays of the sun must shine upon the earth, and the solar heat
develop the earthly beings; if the rays and heat of the sun did not
shine upon the earth, the earth would be uninhabited, without
meaning; and its development would be retarded. In the same way, if
the perfections of the spirit did not appear in this world, this
world would be unenlightened and absolutely brutal. By the appearance
of the spirit in the physical form, this world is enlightened. As the
spirit of man is the cause of the life of the body, so the world is
in the condition of the body, and man is in the condition of the
spirit. If there were no man, the perfections of the spirit would not
appear, and the light of the mind would not be resplendent in this
world. This world would be like a body without a soul.

This world is also in the condition of a fruit tree, and
man is like the fruit; without fruit the tree would be useless.

Moreover, these members, these elements, this
composition, which are found in the organism of man, are an
attraction and magnet for the spirit; it is certain that the spirit
will appear in it. So a mirror which is clear will certainly attract
the rays of the sun. It will become luminous, and wonderful images
will appear in it—that is to say, when these existing elements
are gathered together according to the natural order, and with
perfect strength, they become a magnet for the spirit, and the spirit
will become manifest in them with all its perfections.

Under these conditions it cannot be said, “What is
the necessity for the rays of the sun to descend upon the
mirror?”—for the connection which exists between the
reality of things, whether they be spiritual or material, requires
that when the mirror is clear and faces the sun, the light of the sun
must become apparent in it. In the same way, when the elements are
arranged and combined in the most glorious system, organization and
manner, the human spirit will appear and be manifest in them. This is
the decree of the Powerful, the Wise.

53: THE RELATION BETWEEN GOD AND THE
CREATURE

Question.—What is the nature of the connection
between God and the creature—that is to say, between the
Independent, the Most High, and the other beings?

Answer.—The connection between God and the
creatures is that of the creator to the creation; it is like the
connection between the sun and the dark bodies of contingent beings,
and is the connection between the maker and the things that he has
made. The sun in its own essence is independent of the bodies which
it lights, for its light is in itself and is free and independent of
the terrestrial globe; so the earth is under the influence of the sun
and receives its light, whereas the sun and its rays are entirely
independent of the earth. But if there were no sun, the earth and all
earthly beings could not exist.

The dependence of the creatures upon God is a dependence
of emanation—that is to say, creatures emanate from God; they
do not manifest Him.143
The relation is that of emanation and not that of manifestation. The
light of the sun emanates from the sun; it does not manifest it. The
appearance through emanation is like the appearance of the rays from
the luminary of the horizons of the world—that is to say, the
holy essence of the Sun of Truth is not divided and does not descend
to the condition of the creatures. In the same way, the globe of the
sun does not become divided and does not descend to the earth. No,
the rays of the sun, which are its bounty, emanate from it and
illumine the dark bodies.

But the appearance through manifestation is the
manifestation of the branches, leaves, blossoms and fruit from the
seed; for the seed in its own essence becomes branches and fruits,
and its reality enters into the branches, the leaves and fruits. This
appearance through manifestation would be for God, the Most High,
simple imperfection; and this is quite impossible, for the
implication would be that the Absolute Preexistent is qualified with
phenomenal attributes. But if this were so, pure independence would
become mere poverty, and true existence would become nonexistence,
and this is impossible.

Therefore, all creatures emanate from God—that is
to say, it is by God that all things are realized, and by Him that
all beings have attained to existence. The first thing which emanated
from God is that universal reality, which the ancient philosophers
termed the “First Mind,” and which the people of Bahá
call the “First Will.” This emanation, in that which
concerns its action in the world of God, is not limited by time or
place; it is without beginning or end—beginning and end in
relation to God are one. The preexistence of God is the preexistence
of essence, and also preexistence of time, and the phenomenality of
contingency is essential and not temporal, as we have already
explained one day at table.144

Though the “First Mind” is without
beginning, it does not become a sharer in the preexistence of God,
for the existence of the universal reality in relation to the
existence of God is nothingness, and it has not the power to become
an associate of God and like unto Him in preexistence. This subject
has been before explained.

The existence of living things signifies composition,
and their death, decomposition. But universal matter and the elements
do not become absolutely annihilated and destroyed. No, their
nonexistence is simply transformation. For instance, when man is
annihilated, he becomes dust; but he does not become absolutely
nonexistent. He still exists in the shape of dust, but transformation
has taken place, and this composition is accidentally decomposed. The
annihilation of the other beings is the same, for existence does not
become absolute nonexistence, and absolute nonexistence does not
become existence.

54: ON THE PROCEEDING OF THE HUMAN
SPIRIT FROM GOD

Question.—In the Bible it is said that God
breathed the spirit into the body of man. What is the meaning of this
verse?

Answer.—Know that proceeding is of two kinds: the
proceeding and appearance through emanation, and the proceeding and
appearance through manifestation. The proceeding through emanation is
like the coming forth of the action from the actor, of the writing
from the writer. Now the writing emanates from the writer, and the
discourse emanates from the speaker, and in the same way the human
spirit emanates from God. It is not that it manifests God—that
is to say, no part has been detached from the Divine Reality to enter
the body of man. No, as the discourse emanates from the speaker, the
spirit appears in the body of man.

But the proceeding through manifestation is the
manifestation of the reality of a thing in other forms, like the
coming forth of this tree from the seed of the tree, or the coming
forth of the flower from the seed of the flower, for it is the seed
itself which appears in the form of the branches, leaves and flowers.
This is called the proceeding through manifestation. The spirits of
men, with reference to God, have dependence through emanation, just
as the discourse proceeds from the speaker and the writing from the
writer—that is to say, the speaker himself does not become the
discourse, nor does the writer himself become the writing; no, rather
they have the proceeding of emanation. The speaker has perfect
ability and power, and the discourse emanates from him, as the action
does from the actor. The Real Speaker, the Essence of Unity, has
always been in one condition, which neither changes nor alters, has
neither transformation nor vicissitude. He is the Eternal, the
Immortal. Therefore, the proceeding of the human spirits from God is
through emanation. When it is said in the Bible that God breathed His
spirit into man, this spirit is that which, like the discourse,
emanates from the Real Speaker, taking effect in the reality of man.

But the proceeding through manifestation (if by this is
meant the divine appearance, and not division into parts), we have
said, is the proceeding and the appearance of the Holy Spirit and the
Word, which is from God. As it is said in the Gospel of John, “In
the beginning was the Word, and the Word was with God”;145
then the Holy Spirit and the Word are the appearance of God. The
Spirit and the Word mean the divine perfections that appeared in the
Reality of Christ, and these perfections were with God; so the sun
manifests all its glory in the mirror. For the Word does not signify
the body of Christ, no, but the divine perfections manifested in Him.
For Christ was like a clear mirror which was facing the Sun of
Reality; and the perfections of the Sun of Reality—that is to
say, its light and heat—were visible and apparent in this
mirror. If we look into the mirror, we see the sun, and we say, “It
is the sun.” Therefore, the Word and the Holy Spirit, which
signify the perfections of God, are the divine appearance. This is
the meaning of the verse in the Gospel which says: “The Word
was with God, and the Word was God”;146
for the divine perfections are not different from the Essence of
Oneness. The perfections of Christ are called the Word because all
the beings are in the condition of letters, and one letter has not a
complete meaning, while the perfections of Christ have the power of
the word because a complete meaning can be inferred from a word. As
the Reality of Christ was the manifestation of the divine
perfections, therefore, it was like the word. Why? because He is the
sum of perfect meanings. This is why He is called the Word.

And know that the proceeding of the Word and the Holy
Spirit from God, which is the proceeding and appearance of
manifestation, must not be understood to mean that the Reality of
Divinity had been divided into parts, or multiplied, or that it had
descended from the exaltation of holiness and purity. God forbid! If
a pure, fine mirror faces the sun, the light and heat, the form and
the image of the sun will be resplendent in it with such
manifestation that if a beholder says of the sun, which is brilliant
and visible in the mirror, “This is the sun,” it is true.
Nevertheless, the mirror is the mirror, and the sun is the sun. The
One Sun, even if it appears in numerous mirrors, is one. This state
is neither abiding nor entering, neither commingling nor descending;
for entering, abiding, descending, issuing forth and commingling are
the necessities and characteristics of bodies, not of spirits; then
how much less do they belong to the sanctified and pure Reality of
God. God is exempt from all that is not in accordance with His purity
and His exalted and sublime sanctity.

The Sun of Reality, as we have said, has always been in
one condition; it has no change, no alteration, no transformation and
no vicissitude. It is eternal and everlasting. But the Holy Reality
of the Word of God is in the condition of the pure, fine and shining
mirror; the heat, the light, the image and likeness—that is to
say, the perfections of the Sun of Reality—appear in it. That
is why Christ says in the Gospel, “The Father is in the
Son”—that is to say, the Sun of Reality appears in the
mirror.147
Praise be to the One Who shone upon this Holy Reality, Who is
sanctified among the beings!

55: SOUL, SPIRIT AND MIND

Question.—What is the difference between the mind,
spirit and soul?

Answer.—It has been before explained that spirit
is universally divided into five categories: the vegetable spirit,
the animal spirit, the human spirit, the spirit of faith, and the
Holy Spirit.

The vegetable spirit is the power of growth which is
brought about in the seed through the influence of other existences.

The animal spirit is the power of all the senses, which
is realized from the composition and mingling of elements; when this
composition decomposes, the power also perishes and becomes
annihilated. It may be likened to this lamp: when the oil, wick and
fire are combined, it is lighted; and when this combination is
dissolved—that is to say, when the combined parts are separated
from one another—the lamp also is extinguished.

The human spirit which distinguishes man from the animal
is the rational soul, and these two names—the human spirit and
the rational soul—designate one thing. This spirit, which in
the terminology of the philosophers is the rational soul, embraces
all beings, and as far as human ability permits discovers the
realities of things and becomes cognizant of their peculiarities and
effects, and of the qualities and properties of beings. But the human
spirit, unless assisted by the spirit of faith, does not become
acquainted with the divine secrets and the heavenly realities. It is
like a mirror which, although clear, polished and brilliant, is still
in need of light. Until a ray of the sun reflects upon it, it cannot
discover the heavenly secrets.

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.

This explanation, though short, is complete; therefore,
reflect upon it, and if God wills, you may become acquainted with the
details.

56: THE PHYSICAL POWERS AND THE
INTELLECTUAL POWERS

In man five outer powers exist, which are the agents of
perception—that is to say, through these five powers man
perceives material beings. These are sight, which perceives visible
forms; hearing, which perceives audible sounds; smell, which
perceives odors; taste, which perceives foods; and feeling, which is
in all parts of the body and perceives tangible things. These five
powers perceive outward existences.

Man has also spiritual powers: imagination, which
conceives things; thought, which reflects upon realities;
comprehension, which comprehends realities; memory, which retains
whatever man imagines, thinks and comprehends. The intermediary
between the five outward powers and the inward powers is the sense
which they possess in common—that is to say, the sense which
acts between the outer and inner powers, conveys to the inward powers
whatever the outer powers discern. It is termed the common faculty,
because it communicates between the outward and inward powers and
thus is common to the outward and inward powers.

For instance, sight is one of the outer powers; it sees
and perceives this flower, and conveys this perception to the inner
power—the common faculty—which transmits this perception
to the power of imagination, which in its turn conceives and forms
this image and transmits it to the power of thought; the power of
thought reflects and, having grasped the reality, conveys it to the
power of comprehension; the comprehension, when it has comprehended
it, delivers the image of the object perceived to the memory, and the
memory keeps it in its repository.

The outward powers are five: the power of sight, of
hearing, of taste, of smell and of feeling.

The inner powers are also five: the common faculty, and
the powers of imagination, thought, comprehension and memory.

57: THE CAUSES OF THE DIFFERENCES IN
THE CHARACTERS OF MEN

Question.—How many kinds of character has man, and
what is the cause of the differences and varieties in men?

Answer.—He 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, but the intelligence, the capacity and
the worthiness of men differ. This is evident.

For example, take a number of children of one family, of
one place, of one school, instructed by one teacher, reared on the
same food, in the same climate, with the same clothing, and studying
the same lessons—it is certain that among these children some
will be clever in the sciences, some will be of average ability, and
some dull. Hence it is clear that in the original nature there exists
a difference of degree and varieties of worthiness and capacity. This
difference does not imply good or evil but is simply a difference of
degree. One has the highest degree, another the medium degree, and
another the lowest degree. So man exists; the animal, the plant and
the mineral exist also—but the degrees of these four existences
vary. What a difference between the existence of man and of the
animal! Yet both are existences. It is evident that in existence
there are differences of degrees.

The variety of inherited qualities comes from strength
and weakness of constitution—that is to say, when the two
parents are weak, the children will be weak; if they are strong, the
children will be robust. In the same way, purity of blood has a great
effect; for the pure germ is like the superior stock which exists in
plants and animals. For example, you see that children born from a
weak and feeble father and mother will naturally have a feeble
constitution and weak nerves; they will be afflicted and will have
neither patience, nor endurance, nor resolution, nor perseverance,
and will be hasty; for the children inherit the weakness and debility
of their parents.

Besides this, an especial blessing is conferred on some
families and some generations. Thus it is an especial blessing that
from among the descendants of Abraham should have come all the
Prophets of the children of Israel. This is a blessing that God has
granted to this descent: to Moses from His father and mother, to
Christ from His mother’s line; also to Muḥammad and the
Báb, and to all the Prophets and the Holy Manifestations of
Israel. The Blessed Beauty148
is also a lineal descendant of Abraham, for Abraham had other sons
besides Ishmael and Isaac who in those days migrated to the lands of
Persia and Afghanistan, and the Blessed Beauty is one of their
descendants.

Hence it is evident that inherited character also
exists, and to such a degree that if the characters are not in
conformity with their origin, although they belong physically to that
lineage, spiritually they are not considered members of the family,
like Canaan,149
who is not reckoned as being of the race of Noah.

But 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; the acid,
bitter fruit of the mountains and woods becomes sweet and delicious;
and the five-petaled flower becomes hundred petaled. Through
education savage nations become civilized, and even the animals
become domesticated. 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.

Perhaps someone will say that, since the capacity and
worthiness of men differ, therefore, the difference of capacity
certainly causes the difference of characters.150

But this is not so, for capacity is of two kinds:
natural capacity and acquired capacity. The first, which is the
creation of God, is purely good—in the creation of God there is
no evil; but the acquired capacity has become the cause of the
appearance of evil. For example, God has created all men in such a
manner and has given them such a constitution and such capacities
that they are benefited by sugar and honey and harmed and destroyed
by poison. This nature and constitution is innate, and God has given
it equally to all mankind. But man begins little by little to
accustom himself to poison by taking a small quantity each day, and
gradually increasing it, until he reaches such a point that he cannot
live without a gram of opium every day. The natural capacities are
thus completely perverted. Observe how much the natural capacity and
constitution can be changed, until by different habits and training
they become entirely perverted. One does not criticize vicious people
because of their innate capacities and nature, but rather for their
acquired capacities and nature.

In creation there is no evil; all is good. Certain
qualities and natures innate in some men and apparently blameworthy
are not so in reality. For example, from the beginning of his life
you can see in a nursing child the signs of greed, of anger and of
temper. Then, it may be said, good and evil are innate in the reality
of man, and this is contrary to the pure goodness of nature and
creation. The answer to this is that greed, which is to ask for
something more, is a praiseworthy quality provided that it is used
suitably. So if a man is greedy to acquire science and knowledge, or
to become compassionate, generous and just, it is most praiseworthy.
If he exercises his anger and wrath against the bloodthirsty tyrants
who are like ferocious beasts, it is very praiseworthy; but if he
does not use these qualities in a right way, they are blameworthy.

Then it is evident that in creation and nature evil does
not exist at all; but when the natural qualities of man are used in
an unlawful way, they are blameworthy. So if a rich and generous
person gives a sum of money to a poor man for his own necessities,
and if the poor man spends that sum of money on unlawful things, that
will be blameworthy. It is the same with all the natural qualities of
man, which constitute the capital of life; if they be used and
displayed in an unlawful way, they become blameworthy. Therefore, it
is clear that creation is purely good. Consider that the worst of
qualities and most odious of attributes, which is the foundation of
all evil, is lying. No worse or more blameworthy quality than this
can be imagined to exist; it is the destroyer of all human
perfections and the cause of innumerable vices. There is no worse
characteristic than this; it is the foundation of all evils.
Notwithstanding all this, if a doctor consoles a sick man by saying,
“Thank God you are better, and there is hope of your recovery,”
though these words are contrary to the truth, yet they may become the
consolation of the patient and the turning point of the illness. This
is not blameworthy.

This question is now clearly elucidated. Salutations!

58: THE DEGREE OF KNOWLEDGE
POSSESSED BY MAN AND THE DIVINE MANIFESTATIONS

Question.—Of what degree is the perception of the
human world, and what are its limitations?

Answer.—Know that perception varies. The lowest
degree of perception is that of the animals—that is to say, the
natural feeling which appears through the powers of the senses, and
which is called sensation. In this, men and animals are sharers;
moreover, some animals with regard to the senses are more powerful
than man. But in humanity, perception differs and varies in
accordance with the different conditions of man.

The first condition of perception in the world of nature
is the perception of the rational soul. In this perception and in
this power all men are sharers, whether they be neglectful or
vigilant, believers or deniers. This human rational soul is God’s
creation; it encompasses and excels other creatures; as it is more
noble and distinguished, it encompasses things. The power of the
rational soul can discover the realities of things, comprehend the
peculiarities of beings, and penetrate the mysteries of existence.
All sciences, knowledge, arts, wonders, institutions, discoveries and
enterprises come from the exercised intelligence of the rational
soul. There was a time when they were unknown, preserved mysteries
and hidden secrets; the rational soul gradually discovered them and
brought them out from the plane of the invisible and the hidden into
the realm of the visible. This is the greatest power of perception in
the world of nature, which in its highest flight and soaring
comprehends the realities, the properties and the effects of the
contingent beings.

But the universal divine mind, which is beyond nature,
is the bounty of the Preexistent Power. This universal mind is
divine; it embraces existing realities, and it receives the light of
the mysteries of God. It is a conscious power, not a power of
investigation and of research. The intellectual power of the world of
nature is a power of investigation, and by its researches it
discovers the realities of beings and the properties of existences;
but the heavenly intellectual power, which is beyond nature, embraces
things and is cognizant of things, knows them, understands them, is
aware of mysteries, realities and divine significations, and is the
discoverer of the concealed verities of the Kingdom. This divine
intellectual power is the special attribute of the Holy
Manifestations and the Dawning-places of prophethood; a ray of this
light falls upon the mirrors of the hearts of the righteous, and a
portion and a share of this power comes to them through the Holy
Manifestations.

The Holy Manifestations have three conditions: one, the
physical condition; one, that of the rational soul; and one, that of
the manifestation of perfection and of the lordly splendor. The body
comprehends things according to the degree of its ability in the
physical world; therefore, in certain cases it shows physical
weakness. For example: “I was sleeping and unconscious; the
breeze of God passed over Me and awoke Me, and commanded Me to
proclaim the Word”; or when Christ in His thirtieth year was
baptized, and the Holy Spirit descended upon Him; before this the
Holy Spirit did not manifest itself in Him. All these things refer to
the bodily condition of the Manifestations; but Their heavenly
condition embraces all things, knows all mysteries, discovers all
signs, and rules over all things; before as well as after Their
mission, it is the same. That is why Christ has said: “I am
Alpha and Omega, the first and the last”151—that
is to say, there has never been and never shall be any change and
alteration in Me.

59: MAN’S KNOWLEDGE OF GOD

Question.—To what extent can the understanding of
man comprehend God?

Answer.—This subject requires ample time, and to
explain it thus at table is not easy; nevertheless, we will speak of
it briefly.

Know that there are two kinds of knowledge: the
knowledge of the essence of a thing and the knowledge of its
qualities. The essence of a thing is known through its qualities;
otherwise, it is unknown and hidden.

As our knowledge of things, even of created and limited
things, is knowledge of their qualities and not of their essence, how
is it possible to comprehend in its essence the Divine Reality, which
is unlimited? For the inner essence of anything is not comprehended,
but only its qualities. For example, the inner essence of the sun is
unknown, but is understood by its qualities, which are heat and
light. The inner essence of man is unknown and not evident, but by
its qualities it is characterized and known. Thus everything is known
by its qualities and not by its essence. Although the mind
encompasses all things, and the outward beings are comprehended by
it, nevertheless these beings with regard to their essence are
unknown; they are only known with regard to their qualities.

Then how can the eternal everlasting Lord, Who is held
sanctified from comprehension and conception, be known by His
essence? That is to say, as things can only be known by their
qualities and not by their essence, it is certain that the Divine
Reality is unknown with regard to its essence and is known with
regard to its attributes. Besides, how can the phenomenal reality
embrace the Preexistent Reality? For comprehension is the result of
encompassing—embracing must be, so that comprehension may
be—and the Essence of Unity surrounds all and is not
surrounded.

Also the difference of conditions in the world of beings
is an obstacle to comprehension. For example, this mineral belongs to
the mineral kingdom; however far it may rise, it can never comprehend
the power of growth. The plants, the trees, whatever progress they
may make, cannot conceive of the power of sight or the powers of the
other senses; and the animal cannot imagine the condition of man—that
is to say, his spiritual powers. Difference of condition is an
obstacle to knowledge; the inferior degree cannot comprehend the
superior degree. How then can the phenomenal reality comprehend the
Preexistent Reality? Knowing God, therefore, means the comprehension
and the knowledge of His attributes, and not of His Reality. This
knowledge of the attributes is also proportioned to the capacity and
power of man; it is not absolute. Philosophy consists in
comprehending the reality of things as they exist, according to the
capacity and the power of man. For the phenomenal reality can
comprehend the Preexistent attributes only to the extent of the human
capacity. The mystery of Divinity is sanctified and purified from the
comprehension of the beings, for all that comes to the imagination is
that which man understands, and the power of the understanding of man
does not embrace the Reality of the Divine Essence. All that man is
able to understand are the attributes of Divinity, the radiance of
which appears and is visible in the world and within men’s
souls.

When we look at the world and within men’s souls,
we see wonderful signs of the divine perfections, which are clear and
apparent; for the reality of things proves the Universal Reality. The
Reality of Divinity may be compared to the sun, which from the height
of its magnificence shines upon all the horizons; and each horizon,
and each soul, receives a share of its radiance. If this light and
these rays did not exist, beings would not exist; all beings express
something and partake of some ray and portion of this light. The
splendors of the perfections, bounties and attributes of God shine
forth and radiate from the reality of the Perfect Man—that is
to say, the Unique One, the supreme Manifestation of God. Other
beings receive only one ray, but the supreme Manifestation is the
mirror for this Sun, which appears and becomes manifest in it, with
all its perfections, attributes, signs and wonders.

The knowledge of the Reality of the Divinity is
impossible and unattainable, but the knowledge of the Manifestations
of God is the knowledge of God, for the bounties, splendors and
divine attributes are apparent in Them. Therefore, if man attains to
the knowledge of the Manifestations of God, he will attain to the
knowledge of God; and if he be neglectful of the knowledge of the
Holy Manifestations, he will be bereft of the knowledge of God. It is
then ascertained and proved that the Holy Manifestations are the
center of the bounty, signs and perfections of God. Blessed are those
who receive the light of the divine bounties from the enlightened
Dawning-points!

We hope that the Friends of God, like an attractive
force, will draw these bounties from the source itself, and that they
will arise with such illumination and signs that they will be evident
proofs of the Sun of Reality.

60: THE IMMORTALITY OF THE SPIRIT
(1)

Having shown that the spirit of man exists,152
we must prove its immortality.

The immortality of the spirit is mentioned in the Holy
Books; it is the fundamental basis of the divine religions. Now
punishments and rewards are said to be of two kinds: first, the
rewards and punishments of this life; second, those of the other
world. But the paradise and hell of existence are found in all the
worlds of God, whether in this world or in the spiritual heavenly
worlds. Gaining these rewards is the gaining of eternal life. That is
why Christ said, “Act in such a way that you may find eternal
life, and that you may be born of water and the spirit, so that you
may enter into the Kingdom.”153

The rewards of this life are the virtues and perfections
which adorn the reality of man. For example, he was dark and becomes
luminous; he was ignorant and becomes wise; he was neglectful and
becomes vigilant; he was asleep and becomes awakened; he was dead and
becomes living; he was blind and becomes a seer; he was deaf and
becomes a hearer; he was earthly and becomes heavenly; he was
material and becomes spiritual. Through these rewards he gains
spiritual birth and becomes a new creature. He becomes the
manifestation of the verse in the Gospel where it is said of the
disciples that they “were born, not of blood, nor of the will
of the flesh, nor of the will of man, but of God”154—that
is to say, they were delivered from the animal characteristics and
qualities which are the characteristics of human nature, and they
became qualified with the divine characteristics, which are the
bounty of God. This is the meaning of the second birth. For such
people there is no greater torture than being veiled from God, and no
more severe punishment than sensual vices, dark qualities, lowness of
nature, engrossment in carnal desires. When they are delivered
through the light of faith from the darkness of these vices, and
become illuminated with the radiance of the sun of reality, and
ennobled with all the virtues, they esteem this the greatest reward,
and they know it to be the true paradise. In the same way they
consider that the spiritual punishment—that is to say, the
torture and punishment of existence—is to be subjected to the
world of nature; to be veiled from God; to be brutal and ignorant; to
fall into carnal lusts; to be absorbed in animal frailties; to be
characterized with dark qualities, such as falsehood, tyranny,
cruelty, attachment to the affairs of the world, and being immersed
in satanic ideas. For them, these are the greatest punishments and
tortures.

Likewise, the rewards of the other world are the eternal
life which is clearly mentioned in all the Holy Books, the divine
perfections, the eternal bounties and everlasting felicity. The
rewards of the other world are the perfections and the peace obtained
in the spiritual worlds after leaving this world, while the rewards
of this life are the real luminous perfections which are realized in
this world, and which are the cause of eternal life, for they are the
very progress of existence. It is like the man who passes from the
embryonic world to the state of maturity and becomes the
manifestation of these words: “Blessed, therefore, be God, the
most excellent of Makers.”155
The rewards of the other world are peace, the spiritual graces, the
various spiritual gifts in the Kingdom of God, the gaining of the
desires of the heart and the soul, and the meeting of God in the
world of eternity. In the same way the punishments of the other
world—that is to say, the torments of the other world—consist
in being deprived of the special divine blessings and the absolute
bounties, and falling into the lowest degrees of existence. He who is
deprived of these divine favors, although he continues after death,
is considered as dead by the people of truth.

The logical proof of the immortality of the spirit is
this, that no sign can come from a nonexisting thing—that is to
say, it is impossible that from absolute nonexistence signs should
appear—for the signs are the consequence of an existence, and
the consequence depends upon the existence of the principle. So from
a nonexisting sun no light can radiate; from a nonexisting sea no
waves appear; from a nonexisting cloud no rain falls; a nonexisting
tree yields no fruit; a nonexisting man neither manifests nor
produces anything. Therefore, as long as signs of existence appear,
they are a proof that the possessor of the sign is existent.

Consider that today the Kingdom of Christ exists. From a
nonexisting king how could such a great kingdom be manifested? How,
from a nonexisting sea, can the waves mount so high? From a
nonexisting garden, how can such fragrant breezes be wafted? Reflect
that no effect, no trace, no influence remains of any being after its
members are dispersed and its elements are decomposed, whether it be
a mineral, a vegetable or an animal. There is only the human reality
and the spirit of man which, after the disintegration of the members,
dispersing of the particles, and the destruction of the composition,
persists and continues to act and to have power.

This question is extremely subtle: consider it
attentively. This is a rational proof which we are giving, so that
the wise may weigh it in the balance of reason and justice. But if
the human spirit will rejoice and be attracted to the Kingdom of God,
if the inner sight becomes opened, and the spiritual hearing
strengthened, and the spiritual feelings predominant, he will see the
immortality of the spirit as clearly as he sees the sun, and the glad
tidings and signs of God will encompass him.

Tomorrow we will give other proofs.

61: THE IMMORTALITY OF THE SPIRIT
(2)

Yesterday we were occupied in discussing the immortality
of the spirit. Know that the power and the comprehension of the human
spirit are of two kinds—that is to say, they perceive and act
in two different modes. One way is through instruments and organs:
thus with this eye it sees; with this ear it hears; with this tongue
it talks. Such is the action of the spirit, and the perception of the
reality of man, by means of organs—that is to say, that the
spirit is the seer, through the eyes; the spirit is the hearer,
through the ear; the spirit is the speaker, through the tongue.

The other manifestation of the powers and actions of the
spirit is without instruments and organs. For example, in the state
of sleep without eyes it sees; without an ear it hears; without a
tongue it speaks; without feet it runs. Briefly, these actions are
beyond the means of instruments and organs. How often it happens that
it sees a dream in the world of sleep, and its signification becomes
apparent two years afterward in corresponding events. In the same
way, how many times it happens that a question which one cannot solve
in the world of wakefulness is solved in the world of dreams. In
wakefulness the eye sees only for a short distance, but in dreams he
who is in the East sees the West. Awake he sees the present; in sleep
he sees the future. In wakefulness, by means of rapid transit, at the
most he can travel only twenty farsakhs156
an hour; in sleep, in the twinkling of an eye, he traverses the East
and West. For the spirit travels in two different ways: without
means, which is spiritual traveling; and with means, which is
material traveling: as birds which fly, and those which are carried.

In the time of sleep this body is as though dead; it
does not see nor hear; it does not feel; it has no consciousness, no
perception—that is to say, the powers of man have become
inactive, but the spirit lives and subsists. Nay, its penetration is
increased, its flight is higher, and its intelligence is greater. To
consider that after the death of the body the spirit perishes is like
imagining that a bird in a cage will be destroyed if the cage is
broken, though the bird has nothing to fear from the destruction of
the cage. Our body is like the cage, and the spirit is like the bird.
We see that without the cage this bird flies in the world of sleep;
therefore, if the cage becomes broken, the bird will continue and
exist. Its feelings will be even more powerful, its perceptions
greater, and its happiness increased. In truth, from hell it reaches
a paradise of delights because for the thankful birds there is no
paradise greater than freedom from the cage. That is why with utmost
joy and happiness the martyrs hasten to the plain of sacrifice.

In wakefulness the eye of man sees at the utmost as far
as one hour of distance157
because through the instrumentality of the body the power of the
spirit is thus determined; but with the inner sight and the mental
eye it sees America, and it can perceive that which is there, and
discover the conditions of things and organize affairs. If, then, the
spirit were the same as the body, it would be necessary that the
power of the inner sight should also be in the same proportion.
Therefore, it is evident that this spirit is different from the body,
and that the bird is different from the cage, and that the power and
penetration of the spirit is stronger without the intermediary of the
body. Now, if the instrument is abandoned, the possessor of the
instrument continues to act. For example, if the pen is abandoned or
broken, the writer remains living and present; if a house is ruined,
the owner is alive and existing. This is one of the logical evidences
for the immortality of the soul.

There is another: this body becomes weak or heavy or
sick, or it finds health; it becomes tired or rested; sometimes the
hand or leg is amputated, or its physical power is crippled; it
becomes blind or deaf or dumb; its limbs may become paralyzed;
briefly, the body may have all the imperfections. Nevertheless, the
spirit in its original state, in its own spiritual perception, will
be eternal and perpetual; it neither finds any imperfection, nor will
it become crippled. But when the body is wholly subjected to disease
and misfortune, it is deprived of the bounty of the spirit, like a
mirror which, when it becomes broken or dirty or dusty, cannot
reflect the rays of the sun nor any longer show its bounties.

We have already explained that the spirit of man is not
in the body because it is freed and sanctified from entrance and
exit, which are bodily conditions. The connection of the spirit with
the body is like that of the sun with the mirror. Briefly, the human
spirit is in one condition. It neither becomes ill from the diseases
of the body nor cured by its health; it does not become sick, nor
weak, nor miserable, nor poor, nor light, nor small—that is to
say, it will not be injured because of the infirmities of the body,
and no effect will be visible even if the body becomes weak, or if
the hands and feet and tongue be cut off, or if it loses the power of
hearing or sight. Therefore, it is evident and certain that the
spirit is different from the body, and that its duration is
independent of that of the body; on the contrary, the spirit with the
utmost greatness rules in the world of the body; and its power and
influence, like the bounty of the sun in the mirror, are apparent and
visible. But when the mirror becomes dusty or breaks, it will cease
to reflect the rays of the sun.

62: PERFECTIONS ARE WITHOUT LIMIT

Know that the conditions of existence are limited to the
conditions of servitude, of prophethood and of Deity, but the divine
and the contingent perfections are unlimited. When you reflect
deeply, you discover that also outwardly the perfections of existence
are also unlimited, for you cannot find a being so perfect that you
cannot imagine a superior one. For example, you cannot see a ruby in
the mineral kingdom, a rose in the vegetable kingdom, or a
nightingale in the animal kingdom, without imagining that there might
be better specimens. As the divine bounties are endless, so human
perfections are endless. If it were possible to reach a limit of
perfection, then one of the realities of the beings might reach the
condition of being independent of God, and the contingent might
attain to the condition of the absolute. But for every being there is
a point which it cannot overpass—that is to say, he who is in
the condition of servitude, however far he may progress in gaining
limitless perfections, will never reach the condition of Deity. It is
the same with the other beings. A mineral, however far it may
progress in the mineral kingdom, cannot gain the vegetable power.
Also in a flower, however far it may progress in the vegetable
kingdom, no power of the senses will appear. So this silver mineral
cannot gain hearing or sight; it can only improve in its own
condition and become a perfect mineral, but it cannot acquire the
power of growth, or the power of sensation, or attain to life; it can
only progress in its own condition.

For example, Peter cannot become Christ. All that he can
do is, in the condition of servitude, to attain endless perfections;
for every existing reality is capable of making progress. As the
spirit of man after putting off this material form has an everlasting
life, certainly any existing being is capable of making progress;
therefore, it is permitted to ask for advancement, forgiveness,
mercy, beneficence and blessings for a man after his death because
existence is capable of progression. That is why in the prayers of
Bahá’u’lláh forgiveness and remission of
sins are asked for those who have died. Moreover, as people in this
world are in need of God, they will also need Him in the other world.
The creatures are always in need, and God is absolutely independent,
whether in this world or in the world to come.

The wealth of the other world is nearness to God.
Consequently, it is certain that those who are near the Divine Court
are allowed to intercede, and this intercession is approved by God.
But intercession in the other world is not like intercession in this
world. It is another thing, another reality, which cannot be
expressed in words.

If a wealthy man at the time of his death bequeaths a
gift to the poor and miserable, and gives a part of his wealth to be
spent for them, perhaps this action may be the cause of his pardon
and forgiveness, and of his progress in the Divine Kingdom.

Also a father and mother endure the greatest troubles
and hardships for their children; and often when the children have
reached the age of maturity, the parents pass on to the other world.
Rarely does it happen that a father and mother in this world see the
reward of the care and trouble they have undergone for their
children. Therefore, children, in return for this care and trouble,
must show forth charity and beneficence, and must implore pardon and
forgiveness for their parents. So you ought, in return for the love
and kindness shown you by your father, to give to the poor for his
sake, with greatest submission and humility implore pardon and
remission of sins, and ask for the supreme mercy.

It is even possible that the condition of those who have
died in sin and unbelief may become changed—that is to say,
they may become the object of pardon through the bounty of God, not
through His justice—for bounty is giving without desert, and
justice is giving what is deserved. As we have power to pray for
these souls here, so likewise we shall possess the same power in the
other world, which is the Kingdom of God. Are not all the people in
that world the creatures of God? Therefore, in that world also they
can make progress. As here they can receive light by their
supplications, there also they can plead for forgiveness and receive
light through entreaties and supplications. Thus as souls in this
world, through the help of the supplications, the entreaties and the
prayers of the holy ones, can acquire development, so is it the same
after death. Through their own prayers and supplications they can
also progress, more especially when they are the object of the
intercession of the Holy Manifestations.

63: THE PROGRESS OF MAN IN THE OTHER
WORLD

Know that nothing which exists remains in a state of
repose—that is to say, all things are in motion. Everything is
either growing or declining; all things are either coming from
nonexistence into being, or going from existence into nonexistence.
So this flower, this hyacinth, during a certain period of time was
coming from the world of nonexistence into being, and now it is going
from being into nonexistence. This state of motion is said to be
essential—that is, natural; it cannot be separated from beings
because it is their essential requirement, as it is the essential
requirement of fire to burn.

Thus it is established that this movement is necessary
to existence, which is either growing or declining. Now, as the
spirit continues to exist after death, it necessarily progresses or
declines; and in the other world to cease to progress is the same as
to decline; but it never leaves its own condition, in which it
continues to develop. For example, the reality of the spirit of
Peter, however far it may progress, will not reach to the condition
of the Reality of Christ; it progresses only in its own environment.

Look at this mineral. However far it may evolve, it only
evolves in its own condition; you cannot bring the crystal to a state
where it can attain to sight. This is impossible. So the moon which
is in the heavens, however far it might evolve, could never become a
luminous sun, but in its own condition it has apogee and perigee.
However far the disciples might progress, they could never become
Christ. It is true that coal could become a diamond, but both are in
the mineral condition, and their component elements are the same.

64: THE STATE OF MAN AND HIS
PROGRESS AFTER DEATH

When we consider beings with the seeing eye, we observe
that they are limited to three sorts—that is to say, as a whole
they are either mineral, vegetable or animal, each of these three
classes containing species. Man is the highest species because he is
the possessor of the perfections of all the classes—that is, he
has a body which grows and which feels. As well as having the
perfections of the mineral, of the vegetable and of the animal, he
also possesses an especial excellence which the other beings are
without—that is, the intellectual perfections. Therefore, man
is the most noble of beings.

Man is in the highest degree of materiality, and at the
beginning of spirituality—that is to say, he is the end of
imperfection and the beginning of perfection. He is at the last
degree of darkness, and at the beginning of light; that is why it has
been said that the condition of man is the end of the night and the
beginning of day, meaning that he is the sum of all the degrees of
imperfection, and that he possesses the degrees of perfection. He has
the animal side as well as the angelic side, and the aim of an
educator is to so train human souls that their angelic aspect may
overcome their animal side. Then if the divine power in man, which is
his essential perfection, overcomes the satanic power, which is
absolute imperfection, he becomes the most excellent among the
creatures; but if the satanic power overcomes the divine power, he
becomes the lowest of the creatures. That is why he is the end of
imperfection and the beginning of perfection. Not in any other of the
species in the world of existence is there such a difference,
contrast, contradiction and opposition as in the species of man. Thus
the reflection of the Divine Light was in man, as in Christ, and see
how loved and honored He is! At the same time we see man worshiping a
stone, a clod of earth or a tree. How vile he is, in that his object
of worship should be the lowest existence—that is, a stone or
clay, without spirit; a mountain, a forest or a tree. What shame is
greater for man than to worship the lowest existences? In the same
way, knowledge is a quality of man, and so is ignorance; truthfulness
is a quality of man; so is falsehood; trustworthiness and treachery,
justice and injustice, are qualities of man, and so forth. Briefly,
all the perfections and virtues, and all the vices, are qualities of
man.

Consider equally the differences between individual men.
The Christ was in the form of man, and Caiaphas was in the form of
man; Moses and Pharaoh, Abel and Cain, Bahá’u’lláh
and Yaḥyá,158
were men.

Man is said to be the greatest representative of God,
and he is the Book of Creation because all the mysteries of beings
exist in him. If he comes under the shadow of the True Educator and
is rightly trained, he becomes the essence of essences, the light of
lights, the spirit of spirits; he becomes the center of the divine
appearances, the source of spiritual qualities, the rising-place of
heavenly lights, and the receptacle of divine inspirations. If he is
deprived of this education, he becomes the manifestation of satanic
qualities, the sum of animal vices, and the source of all dark
conditions.

The reason of the mission of the Prophets is to educate
men, so that this piece of coal may become a diamond, and this
fruitless tree may be engrafted and yield the sweetest, most
delicious fruits. When man reaches the noblest state in the world of
humanity, then he can make further progress in the conditions of
perfection, but not in state; for such states are limited, but the
divine perfections are endless.

Both before and after putting off this material form,
there is progress in perfection but not in state. So beings are
consummated in perfect man. There is no other being higher than a
perfect man. But man when he has reached this state can still make
progress in perfections but not in state because there is no state
higher than that of a perfect man to which he can transfer himself.
He only progresses in the state of humanity, for the human
perfections are infinite. Thus, however learned a man may be, we can
imagine one more learned.

Hence, as the perfections of humanity are endless, man
can also make progress in perfections after leaving this world.

65: EXPLANATION OF A VERSE IN THE
KITÁB-I-AQDAS

Question.—It is said in the Kitáb-i-Aqdas
“…whoso is deprived thereof, hath gone astray, though he be
the author of every righteous deed.” What is the meaning of
this verse?

Answer.—This blessed verse means that the
foundation of success and salvation is the knowledge of God, and that
the results of the knowledge of God are the good actions which are
the fruits of faith.

If man has not this knowledge, he will be separated from
God, and when this separation exists, good actions have not complete
effect. This verse does not mean that the souls separated from God
are equal, whether they perform good or bad actions. It signifies
only that the foundation is to know God, and the good actions result
from this knowledge. Nevertheless, it is certain that between the
good, the sinners and the wicked who are veiled from God there is a
difference. For the veiled one who has good principles and character
deserves the pardon of God, while he who is a sinner, and has bad
qualities and character, is deprived of the bounties and blessings of
God. Herein lies the difference.

Therefore, the blessed verse means that good actions
alone, without the knowledge of God, cannot be the cause of eternal
salvation, everlasting success, and prosperity, and entrance into the
Kingdom of God.

66: THE EXISTENCE OF THE RATIONAL
SOUL AFTER THE DEATH OF THE BODY

Question.—After the body is put aside and the
spirit has obtained freedom, in what way will the rational soul
exist? Let us suppose that the souls who are assisted by the bounty
of the Holy Spirit attain to true existence and eternal life. But
what becomes of the rational souls—that is to say, the veiled
spirits?159

Answer.—Some think that the body is the substance
and exists by itself, and that the spirit is accidental and depends
upon the substance of the body, although, on the contrary, the
rational soul is the substance, and the body depends upon it. If the
accident—that is to say, the body—be destroyed, the
substance, the spirit, remains.

Second, the rational soul, meaning the human spirit,
does not descend into the body—that is to say, it does not
enter it, for descent and entrance are characteristics of bodies, and
the rational soul is exempt from this. The spirit never entered this
body, so in quitting it, it will not be in need of an abiding-place:
no, the spirit is connected with the body, as this light is with this
mirror. When the mirror is clear and perfect, the light of the lamp
will be apparent in it, and when the mirror becomes covered with dust
or breaks, the light will disappear.

The rational soul—that is to say, the human
spirit—has neither entered this body nor existed through it; so
after the disintegration of the composition of the body, how should
it be in need of a substance through which it may exist? On the
contrary, the rational soul is the substance through which the body
exists. The personality of the rational soul is from its beginning;
it is not due to the instrumentality of the body, but the state and
the personality of the rational soul may be strengthened in this
world; it will make progress and will attain to the degrees of
perfection, or it will remain in the lowest abyss of ignorance,
veiled and deprived from beholding the signs of God.

Question.—Through what means will the spirit of
man—that is to say, the rational soul—after departing
from this mortal world, make progress?

Answer.—The progress of man’s spirit in the
divine world, after the severance of its connection with the body of
dust, is through the bounty and grace of the Lord alone, or through
the intercession and the sincere prayers of other human souls, or
through the charities and important good works which are performed in
its name.

THE IMMORTALITY OF CHILDREN

Question.—What is the condition of children who
die before attaining the age of discretion or before the appointed
time of birth?

Answer.—These infants are under the shadow of the
favor of God; and as they have not committed any sin and are not
soiled with the impurities of the world of nature, they are the
centers of the manifestation of bounty, and the Eye of Compassion
will be turned upon them.

67: ETERNAL LIFE AND ENTRANCE INTO
THE KINGDOM OF GOD

You question about eternal life and the entrance into
the Kingdom. The outer expression used for the Kingdom is heaven; but
this is a comparison and similitude, not a reality or fact, for the
Kingdom is not a material place; it is sanctified from time and
place. It is a spiritual world, a divine world, and the center of the
Sovereignty of God; it is freed from body and that which is
corporeal, and it is purified and sanctified from the imaginations of
the human world. To be limited to place is a property of bodies and
not of spirits. Place and time surround the body, not the mind and
spirit. Observe that the body of man is confined to a small place; it
covers only two spans of earth. But the spirit and mind of man travel
to all countries and regions—even through the limitless space
of the heavens—surround all that exists, and make discoveries
in the exalted spheres and infinite distances. This is because the
spirit has no place; it is placeless; and for the spirit the earth
and the heaven are as one since it makes discoveries in both. But the
body is limited to a place and does not know that which is beyond it.

For life is of two kinds: that of the body and that of
the spirit. The life of the body is material life, but the life of
the spirit expresses the existence of the Kingdom, which consists in
receiving the Spirit of God and becoming vivified by the breath of
the Holy Spirit. Although the material life has existence, it is pure
nonexistence and absolute death for the holy saints. So man exists,
and this stone also exists, but what a difference between the
existence of man and that of the stone! Though the stone exists, in
relation to the existence of man it is nonexistent.

The meaning of eternal life is the gift of the Holy
Spirit, as the flower receives the gift of the season, the air, and
the breezes of spring. Consider: this flower had life in the
beginning like the life of the mineral; but by the coming of the
season of spring, of the bounty of the clouds of the springtime, and
of the heat of the glowing sun, it attained to another life of the
utmost freshness, delicacy and fragrance. The first life of the
flower, in comparison to the second life, is death.

The meaning is that the life of the Kingdom is the life
of the spirit, the eternal life, and that it is purified from place,
like the spirit of man which has no place. For if you examine the
human body, you will not find a special spot or locality for the
spirit, for it has never had a place; it is immaterial. It has a
connection with the body like that of the sun with this mirror. The
sun is not within the mirror, but it has a connection with the
mirror.

In the same way the world of the Kingdom is sanctified
from everything that can be perceived by the eye or by the other
senses—hearing, smell, taste or touch. The mind which is in
man, the existence of which is recognized—where is it in him?
If you examine the body with the eye, the ear or the other senses,
you will not find it; nevertheless, it exists. Therefore, the mind
has no place, but it is connected with the brain. The Kingdom is also
like this. In the same way love has no place, but it is connected
with the heart; so the Kingdom has no place, but is connected with
man.

Entrance into the Kingdom is through the love of God,
through detachment, through holiness and chastity, through
truthfulness, purity, steadfastness, faithfulness and the sacrifice
of life.

These explanations show that man is immortal and lives
eternally. For those who believe in God, who have love of God, and
faith, life is excellent—that is, it is eternal; but to those
souls who are veiled from God, although they have life, it is dark,
and in comparison with the life of believers it is nonexistence.

For example, the eye and the nail are living; but the
life of the nail in relation to the life of the eye is nonexistent.
This stone and this man both exist; but the stone in relation to the
existence of man is nonexistent; it has no being; for when man dies,
and his body is destroyed and annihilated, it becomes like stone and
earth. Therefore, it is clear that although the mineral exists, in
relation to man it is nonexistent.

In the same way, the souls who are veiled from God,
although they exist in this world and in the world after death, are,
in comparison with the holy existence of the children of the Kingdom
of God, nonexisting and separated from God.

68: FATE

Question.—Is the predestination which is mentioned
in the Holy Books a decreed thing? If so, is not the effort to avoid
it useless?

Answer.—Fate is of two kinds: one is decreed, and
the other is conditional or impending. The decreed fate is that which
cannot change or be altered, and conditional fate is that which may
occur. So, for this lamp, the decreed fate is that the oil burns and
will be consumed; therefore, its eventual extinction is a decree
which it is impossible to alter or to change because it is a decreed
fate. In the same way, in the body of man a power of life has been
created, and as soon as it is destroyed and ended, the body will
certainly be decomposed, so when the oil in this lamp is burnt and
finished, the lamp will undoubtedly become extinguished.

But conditional fate may be likened to this: while there
is still oil, a violent wind blows on the lamp, which extinguishes
it. This is a conditional fate. It is wise to avoid it, to protect
oneself from it, to be cautious and circumspect. But the decreed
fate, which is like the finishing of the oil in the lamp, cannot be
altered, changed nor delayed. It must happen; it is inevitable that
the lamp will become extinguished.

69: THE INFLUENCE OF THE STARS

Question.—Have the stars of the heavens any
influence upon the human soul, or have they not?

Answer.—Some of the celestial stars have a clear
and apparent material effect upon the terrestrial globe and the
earthly beings, which needs no explanation. Consider the sun, which
through the aid and the providence of God develops the earth and all
earthly beings. Without the light and heat of the sun, all the
earthly creatures would be entirely nonexistent.

With regard to the spiritual influence of stars, though
this influence of stars in the human world may appear strange, still,
if you reflect deeply upon this subject, you will not be so much
surprised at it. My meaning is not, however, that the decrees which
the astrologers of former times inferred from the movements of the
stars corresponded to occurrences; for the decrees of those former
astrologers were forms of imagination which were originated by
Egyptian, Assyrian and Chaldean priests; nay, rather, they were due
to the fancies of Hindus, to the myths of the Greeks, Romans and
other star worshipers. But I mean that this limitless universe is
like the human body, all the members of which are connected and
linked with one another with the greatest strength. How much the
organs, the members and the parts of the body of man are intermingled
and connected for mutual aid and help, and how much they influence
one another! In the same way, the parts of this infinite universe
have their members and elements connected with one another, and
influence one another spiritually and materially.

For example, the eye sees, and all the body is affected;
the ear hears, and all the members of the body are moved. Of this
there is no doubt; and the universe is like a living person.
Moreover, the connection which exists between the members of beings
must necessarily have an effect and impression, whether it be
material or spiritual.

For those who deny spiritual influence upon material
things we mention this brief example: wonderful sounds and tones,
melodies and charming voices, are accidents which affect the air—for
sound is the term for vibrations of the air—and by these
vibrations the nerves of the tympanum of the ear are affected, and
hearing results. Now reflect that the vibration of the air, which is
an accident of no importance, attracts and exhilarates the spirit of
man and has great effect upon him: it makes him weep or laugh;
perhaps it will influence him to such a degree that he will throw
himself into danger. Therefore, see the connection which exists
between the spirit of man and the atmospheric vibration, so that the
movement of the air becomes the cause of transporting him from one
state to another, and of entirely overpowering him; it will deprive
him of patience and tranquillity. Consider how strange this is, for
nothing comes forth from the singer which enters into the listener;
nevertheless, a great spiritual effect is produced. Therefore, surely
so great a connection between beings must have spiritual effect and
influence.

It has been mentioned that the members and parts of man
affect and influence one another. For example, the eye sees; the
heart is affected. The ear hears; and the spirit is influenced. The
heart is at rest; the thoughts become serene, and for all the members
of man’s body a pleasant condition is realized. What a
connection and what an agreement is this! Since this connection, this
spiritual effect and this influence, exists between the members of
the body of man, who is only one of many finite beings, certainly
between these universal and infinite beings there will also be a
spiritual and material connection. Although by existing rules and
actual science these connections cannot be discovered, nevertheless,
their existence between all beings is certain and absolute.

To conclude: the beings, whether great or small, are
connected with one another by the perfect wisdom of God, and affect
and influence one another. If it were not so, in the universal system
and the general arrangement of existence, there would be disorder and
imperfection. But as beings are connected one with another with the
greatest strength, they are in order in their places and perfect.

This subject is worthy of examination.

70: FREE WILL

Question.—Is man a free agent in all his actions,
or is he compelled and constrained?

Answer.—This question is one of the most important
and abstruse of divine problems. If God wills, another day, at the
beginning of dinner, we will undertake the explanation of this
subject in detail; now we will explain it briefly, in a few words, as
follows. Some things are subject to the free will of man, such as
justice, equity, tyranny and injustice, in other words, good and evil
actions; it is evident and clear that these actions are, for the most
part, left to the will of man. But there are certain things to which
man is forced and compelled, such as sleep, death, sickness, decline
of power, injuries and misfortunes; these are not subject to the will
of man, and he is not responsible for them, for he is compelled to
endure them. But in the choice of good and bad actions he is free,
and he commits them according to his own will.

For example, if he wishes, he can pass his time in
praising God, or he can be occupied with other thoughts. He can be an
enkindled light through the fire of the love of God, and a
philanthropist loving the world, or he can be a hater of mankind, and
engrossed with material things. He can be just or cruel. These
actions and these deeds are subject to the control of the will of man
himself; consequently, he is responsible for them.

Now another question arises. Man is absolutely helpless
and dependent, since might and power belong especially to God. Both
exaltation and humiliation depend upon the good pleasure and the will
of the Most High.

It is said in the New Testament that God is like a
potter who makes “one vessel unto honour, and another unto
dishonour.”160
Now the dishonored vessel has no right to find fault with the potter
saying, “Why did you not make me a precious cup, which is
passed from hand to hand?” The meaning of this verse is that
the states of beings are different. That which is in the lowest state
of existence, like the mineral, has no right to complain, saying, “O
God, why have You not given me the vegetable perfections?” In
the same way, the plant has no right to complain that it has been
deprived of the perfections of the animal world. Also it is not
befitting for the animal to complain of the want of the human
perfections. No, all these things are perfect in their own degree,
and they must strive after the perfections of their own degree. The
inferior beings, as we have said, have neither the right to, nor the
fitness for, the states of the superior perfections. No, their
progress must be in their own state.

Also the inaction or the movement of man depend upon the
assistance of God. If he is not aided, he is not able to do either
good or evil. But when the help of existence comes from the Generous
Lord, he is able to do both good and evil; but if the help is cut
off, he remains absolutely helpless. This is why in the Holy Books
they speak of the help and assistance of God. So this condition is
like that of a ship which is moved by the power of the wind or steam;
if this power ceases, the ship cannot move at all. Nevertheless, the
rudder of the ship turns it to either side, and the power of the
steam moves it in the desired direction. If it is directed to the
east, it goes to the east; or if it is directed to the west, it goes
to the west. This motion does not come from the ship; no, it comes
from the wind or the steam.

In the same way, in all the action or inaction of man,
he receives power from the help of God; but the choice of good or
evil belongs to the man himself. So if a king should appoint someone
to be the governor of a city, and should grant him the power of
authority, and should show him the paths of justice and injustice
according to the laws—if then this governor should commit
injustice, although he should act by the authority and power of the
king, the latter would be absolved from injustice. But if he should
act with justice, he would do it also through the authority of the
king, who would be pleased and satisfied.

That is to say, though the choice of good and evil
belongs to man, under all circumstances he is dependent upon the
sustaining help of life, which comes from the Omnipotent. The Kingdom
of God is very great, and all are captives in the grasp of His Power.
The servant cannot do anything by his own will; God is powerful,
omnipotent, and the Helper of all beings.

This question has become clearly explained. Salutations!

71: VISIONS AND COMMUNICATION WITH
SPIRITS

Question.—Some people believe that they achieve
spiritual discoveries—that is to say, that they converse with
spirits. What kind of communion is this?

Answer.—Spiritual discoveries are of two kinds:
one kind is of the imagination and is only the assertion of a few
people; the other kind resembles inspiration, and this is real—such
are the revelations of Isaiah, of Jeremiah and of St. John, which are
real.

Reflect that man’s power of thought consists of
two kinds. One kind is true, when it agrees with a determined truth.
Such conceptions find realization in the exterior world; such are
accurate opinions, correct theories, scientific discoveries and
inventions.

The other kind of conceptions is made up of vain
thoughts and useless ideas which yield neither fruit nor result, and
which have no reality. No, they surge like the waves of the sea of
imaginations, and they pass away like idle dreams.

In the same way, there are two sorts of spiritual
discoveries. One is the revelations of the Prophets, and the
spiritual discoveries of the elect. The visions of the Prophets are
not dreams; no, they are spiritual discoveries and have reality. They
say, for example, “I saw a person in a certain form, and I said
such a thing, and he gave such an answer.” This vision is in
the world of wakefulness, and not in that of sleep. Nay, it is a
spiritual discovery which is expressed as if it were the appearance
of a vision.

The other kind of spiritual discoveries is made up of
pure imaginations, but these imaginations become embodied in such a
way that many simple-hearted people believe that they have a reality.
That which proves it clearly is that from this controlling of spirits
no result or fruit has ever been produced. No, they are but
narratives and stories.

Know that the reality of man embraces the realities of
things, and discovers the verities, properties and secrets of things.
So all these arts, wonders, sciences and knowledge have been
discovered by the human reality. At one time these sciences,
knowledge, wonders and arts were hidden and concealed secrets; then
gradually the human reality discovered them and brought them from the
realm of the invisible to the plane of the visible. Therefore, it is
evident that the reality of man embraces things. Thus it is in Europe
and discovers America; it is on the earth, and it makes discoveries
in the heavens. It is the revealer of the secrets of things, and it
is the knower of the realities of that which exists. These
discoveries corresponding to the reality are similar to revelation,
which is spiritual comprehension, divine inspiration and the
association of human spirits. For instance, the Prophet says, “I
saw, I said, I heard such a thing.” It is, therefore, evident
that the spirit has great perception without the intermediary of any
of the five senses, such as the eyes or ears. Among spiritual souls
there are spiritual understandings, discoveries, a communion which is
purified from imagination and fancy, an association which is
sanctified from time and place. So it is written in the Gospel that,
on Mount Tabor, Moses and Elias came to Christ, and it is evident
that this was not a material meeting. It was a spiritual condition
which is expressed as a physical meeting.

The other sort of converse, presence and communications
of spirits is but imagination and fancy, which only appears to have
reality.

The mind and the thought of man sometimes discover
truths, and from this thought and discovery signs and results are
produced. This thought has a foundation. But many things come to the
mind of man which are like the waves of the sea of imaginations; they
have no fruit, and no result comes from them. In the same way, man
sees in the world of sleep a vision which becomes exactly realized;
at another time, he sees a dream which has absolutely no result.

What we mean is that this state, which we call the
converse and communications of spirits, is of two kinds: one is
simply imaginary, and the other is like the visions which are
mentioned in the Holy Book, such as the revelations of St. John and
Isaiah and the meeting of Christ with Moses and Elias. These are
real, and produce wonderful effects in the minds and thoughts of men,
and cause their hearts to be attracted.

72: HEALING BY SPIRITUAL MEANS

Question.—Some people heal the sick by spiritual
means—that is to say, without medicine. How is this?

Answer.—Know that there are four kinds of curing
and healing without medicine. Two are due to material causes, and two
to spiritual causes.

Of the two kinds of material healing, one is due to the
fact that in man both health and sickness are contagious. The
contagion of disease is violent and rapid, while that of health is
extremely weak and slow. If two bodies are brought into contact with
each other, it is certain that microbic particles will pass from one
to the other. In the same way that disease is transferred from one
body to another with rapid and strong contagion, it may be that the
strong health of a healthy man will alleviate a very slight malady in
a sick person. That is to say, the contagion of disease is violent
and has a rapid effect, while that of health is very slow and has a
small effect, and it is only in very slight diseases that it has even
this small effect. The strong power of a healthy body can overcome a
slight weakness of a sick body, and health results. This is one kind
of healing.

The other kind of healing without medicine is through
the magnetic force which acts from one body on another and becomes
the cause of cure. This force also has only a slight effect.
Sometimes one can benefit a sick person by placing one’s hand
upon his head or upon his heart. Why? Because of the effect of the
magnetism, and of the mental impression made upon the sick person,
which causes the disease to vanish. But this effect is also very
slight and weak.

Of the two other kinds of healing which are
spiritual—that is to say, where the means of cure is a
spiritual power—one results from the entire concentration of
the mind of a strong person upon a sick person, when the latter
expects with all his concentrated faith that a cure will be effected
from the spiritual power of the strong person, to such an extent that
there will be a cordial connection between the strong person and the
invalid. The strong person makes every effort to cure the sick
patient, and the sick patient is then sure of receiving a cure. From
the effect of these mental impressions an excitement of the nerves is
produced, and this impression and this excitement of the nerves will
become the cause of the recovery of the sick person. So when a sick
person has a strong desire and intense hope for something and hears
suddenly the tidings of its realization, a nervous excitement is
produced which will make the malady entirely disappear. In the same
way, if a cause of terror suddenly occurs, perhaps an excitement may
be produced in the nerves of a strong person which will immediately
cause a malady. The cause of the sickness will be no material thing,
for that person has not eaten anything, and nothing harmful has
touched him; the excitement of the nerves is then the only cause of
the illness. In the same way the sudden realization of a chief desire
will give such joy that the nerves will be excited by it, and this
excitement may produce health.

To conclude, the complete and perfect connection between
the spiritual doctor and the sick person—that is, a connection
of such a kind that the spiritual doctor entirely concentrates
himself, and all the attention of the sick person is given to the
spiritual doctor from whom he expects to realize health—causes
an excitement of the nerves, and health is produced. But all this has
effect only to a certain extent, and that not always. For if someone
is afflicted with a very violent disease, or is wounded, these means
will not remove the disease nor close and heal the wound—that
is to say, these means have no power in severe maladies, unless the
constitution helps, because a strong constitution often overcomes
disease. This is the third kind of healing.

But the fourth kind of healing is produced through the
power of the Holy Spirit. This does not depend on contact, nor on
sight, nor upon presence; it is not dependent upon any condition.
Whether the disease be light or severe, whether there be a contact of
bodies or not, whether a personal connection be established between
the sick person and the healer or not, this healing takes place
through the power of the Holy Spirit.

73: HEALING BY MATERIAL MEANS

Yesterday at table we spoke of curative treatment and
spiritual healing, which consists in treating maladies through the
spiritual powers.

Now let us speak of material healing. The science of
medicine is still in a condition of infancy; it has not reached
maturity. But when it has reached this point, cures will be performed
by things which are not repulsive to the smell and taste of man—that
is to say, by aliments, fruits and vegetables which are agreeable to
the taste and have an agreeable smell. For the provoking cause of
disease—that is to say, the cause of the entrance of disease
into the human body—is either a physical one or is the effect
of excitement of the nerves.

But the principal causes of disease are physical, for
the human body is composed of numerous elements, but in the measure
of an especial equilibrium. As long as this equilibrium is
maintained, man is preserved from disease; but if this essential
balance, which is the pivot of the constitution, is disturbed, the
constitution is disordered, and disease will supervene.

For instance, there is a decrease in one of the
constituent ingredients of the body of man, and in another there is
an increase; so the proportion of the equilibrium is disturbed, and
disease occurs. For example, one ingredient must be one thousand
grams in weight, and another five grams, in order that the
equilibrium be maintained. The part which is one thousand grams
diminishes to seven hundred grams, and that which is five grams
augments until the measure of the equilibrium is disturbed; then
disease occurs. When by remedies and treatments the equilibrium is
reestablished, the disease is banished. So if the sugar constituent
increases, the health is impaired; and when the doctor forbids sweet
and starchy foods, the sugar constituent diminishes, the equilibrium
is reestablished, and the disease is driven off. Now the readjustment
of these constituents of the human body is obtained by two
means—either by medicines or by aliments; and when the
constitution has recovered its equilibrium, disease is banished. All
the elements that are combined in man exist also in vegetables;
therefore, if one of the constituents which compose the body of man
diminishes, and he partakes of foods in which there is much of that
diminished constituent, then the equilibrium will be established, and
a cure will be obtained. So long as the aim is the readjustment of
the constituents of the body, it can be effected either by medicine
or by food.

The majority of the diseases which overtake man also
overtake the animal, but the animal is not cured by drugs. In the
mountains, as in the wilderness, the animal’s physician is the
power of taste and smell. The sick animal smells the plants that grow
in the wilderness; he eats those that are sweet and fragrant to his
smell and taste, and is cured. The cause of his healing is this. When
the sugar ingredient has become diminished in his constitution, he
begins to long for sweet things; therefore, he eats an herb with a
sweet taste, for nature urges and guides him; its smell and taste
please him, and he eats it. The sugar ingredient in his nature will
be increased, and health will be restored.

It is, therefore, evident that it is possible to cure by
foods, aliments and fruits; but as today the science of medicine is
imperfect, this fact is not yet fully grasped. When the science of
medicine reaches perfection, treatment will be given by foods,
aliments, fragrant fruits and vegetables, and by various waters, hot
and cold in temperature.

This discourse is brief; but, if God wills, at another
time, when the occasion is suitable, this question will be more fully
explained.

74: THE NONEXISTENCE OF EVIL

The true explanation of this subject is very difficult.
Know that beings are of two kinds: material and spiritual, those
perceptible to the senses and those intellectual.

Things which are sensible are those which are perceived
by the five exterior senses; thus those outward existences which the
eyes see are called sensible. Intellectual things are those which
have no outward existence but are conceptions of the mind. For
example, mind itself is an intellectual thing which has no outward
existence. All man’s characteristics and qualities form an
intellectual existence and are not sensible.

Briefly, the intellectual realities, such as all the
qualities and admirable perfections of man, are purely good, and
exist. Evil is simply their nonexistence. So ignorance is the want of
knowledge; error is the want of guidance; forgetfulness is the want
of memory; stupidity is the want of good sense. All these things have
no real existence.

In the same way, the sensible realities are absolutely
good, and evil is due to their nonexistence—that is to say,
blindness is the want of sight, deafness is the want of hearing,
poverty is the want of wealth, illness is the want of health, death
is the want of life, and weakness is the want of strength.

Nevertheless a doubt occurs to the mind—that is,
scorpions and serpents are poisonous. Are they good or evil, for they
are existing beings? Yes, a scorpion is evil in relation to man; a
serpent is evil in relation to man; but in relation to themselves
they are not evil, for their poison is their weapon, and by their
sting they defend themselves. But as the elements of their poison do
not agree with our elements—that is to say, as there is
antagonism between these different elements, therefore, this
antagonism is evil; but in reality as regards themselves they are
good.

The epitome of this discourse is that it is possible
that one thing in relation to another may be evil, and at the same
time within the limits of its proper being it may not be evil. Then
it is proved that there is no evil in existence; all that God created
He created good. This evil is nothingness; so death is the absence of
life. When man no longer receives life, he dies. Darkness is the
absence of light: when there is no light, there is darkness. Light is
an existing thing, but darkness is nonexistent. Wealth is an existing
thing, but poverty is nonexisting.

Then it is evident that all evils return to
nonexistence. Good exists; evil is nonexistent.

75: TWO KINDS OF TORMENT

Know that there are two kinds of torment: subtile and
gross. For example, ignorance itself is a torment, but it is a
subtile torment; indifference to God is itself a torment; so also are
falsehood, cruelty and treachery. All the imperfections are torments,
but they are subtile torments. Certainly for an intelligent man death
is better than sin, and a cut tongue is better than lying or calumny.

The other kind of torment is gross—such as
penalties, imprisonment, beating, expulsion and banishment. But for
the people of God separation from God is the greatest torment of all.

76: THE JUSTICE AND MERCY OF GOD

Know that to do justice is to give to everyone according
to his deserts. For example, when a workman labors from morning until
evening, justice requires that he shall be paid his wages; but when
he has done no work and taken no trouble, he is given a gift: this is
bounty. If you give alms and gifts to a poor man although he has
taken no trouble for you, nor done anything to deserve it, this is
bounty. So Christ besought forgiveness for his murderers: this is
called bounty.

Now the question of the good or evil of things is
determined by reason or by law. Some believe that it is determined by
law; such are the Jews, who, believing all the commandments of the
Pentateuch to be absolutely obligatory, regard them as matters of
law, not of reason. Thus they say that one of the commandments of the
Pentateuch is that it is unlawful to partake of meat and butter
together because it is taref, and taref in Hebrew means unclean, as
kosher means clean. This, they say, is a question of law and not of
reason.

But the theologians think that the good and evil of
things depend upon both reason and law. The chief foundation of the
prohibition of murder, theft, treachery, falsehood, hypocrisy and
cruelty, is reason. Every intelligent man comprehends that murder,
theft, treachery, falsehood, hypocrisy and cruelty are evil and
reprehensible; for if you prick a man with a thorn, he will cry out,
complain and groan; so it is evident that he will understand that
murder according to reason is evil and reprehensible. If he commits a
murder, he will be responsible, whether the renown of the Prophet has
reached him or not; for it is reason that formulates the
reprehensible character of the action. When a man commits this bad
action, he will surely be responsible.

But in a place where the commands of a Prophet are not
known, and where the people do not act in conformity with the divine
instructions, such as the command of Christ to return good for evil,
but act according to the desires of nature—that is, if they
torment those who torment them—from the point of view of
religion they are excused because the divine command has not been
delivered to them. Though they do not deserve mercy and beneficence,
nevertheless, God treats them with mercy and forgives them.

Now vengeance, according to reason, is also blameworthy,
because through vengeance no good result is gained by the avenger. So
if a man strikes another, and he who is struck takes revenge by
returning the blow, what advantage will he gain? Will this be a balm
for his wound or a remedy for his pain? No, God forbid! In truth the
two actions are the same: both are injuries; the only difference is
that one occurred first, and the other afterward. Therefore, if he
who is struck forgives, nay, if he acts in a manner contrary to that
which has been used toward him, this is laudable. The law of the
community will punish the aggressor but will not take revenge. This
punishment has for its end to warn, to protect and to oppose cruelty
and transgression so that other men may not be tyrannical.

But if he who has been struck pardons and forgives, he
shows the greatest mercy. This is worthy of admiration.

77: THE RIGHT METHOD OF TREATING
CRIMINALS

Question.—Should a criminal be punished, or
forgiven and his crime overlooked?

Answer.—There are two sorts of retributory
punishments. One is vengeance, the other, chastisement. Man has not
the right to take vengeance, but the community has the right to
punish the criminal; and this punishment is intended to warn and to
prevent so that no other person will dare to commit a like crime.
This punishment is for the protection of man’s rights, but it
is not vengeance; vengeance appeases the anger of the heart by
opposing one evil to another. This is not allowable, for man has not
the right to take vengeance. But if criminals were entirely forgiven,
the order of the world would be upset. So punishment is one of the
essential necessities for the safety of communities, but he who is
oppressed by a transgressor has not the right to take vengeance. On
the contrary, he should forgive and pardon, for this is worthy of the
world of man.

The communities must punish the oppressor, the murderer,
the malefactor, so as to warn and restrain others from committing
like crimes. But the most essential thing is that the people must be
educated in such a way that no crimes will be committed; for it is
possible to educate the masses so effectively that they will avoid
and shrink from perpetrating crimes, so that the crime itself will
appear to them as the greatest chastisement, the utmost condemnation
and torment. Therefore, no crimes which require punishment will be
committed.

We must speak of things that are possible of performance
in this world. There are many theories and high ideas on this
subject, but they are not practicable; consequently, we must speak of
things that are feasible.

For example, if someone oppresses, injures and wrongs
another, and the wronged man retaliates, this is vengeance and is
censurable. If the son of ‘Amr kills the son of Zayd, Zayd has
not the right to kill the son of ‘Amr; if he does so, this is
vengeance. If ‘Amr dishonors Zayd, the latter has not the right
to dishonor ‘Amr; if he does so, this is vengeance, and it is
very reprehensible. No, rather he must return good for evil, and not
only forgive, but also, if possible, be of service to his oppressor.
This conduct is worthy of man: for what advantage does he gain by
vengeance? The two actions are equivalent; if one action is
reprehensible, both are reprehensible. The only difference is that
one was committed first, the other later.

But the community has the right of defense and of
self-protection; moreover, the community has no hatred nor animosity
for the murderer: it imprisons or punishes him merely for the
protection and security of others. It is not for the purpose of
taking vengeance upon the murderer, but for the purpose of inflicting
a punishment by which the community will be protected. If the
community and the inheritors of the murdered one were to forgive and
return good for evil, the cruel would be continually ill-treating
others, and assassinations would continually occur. Vicious people,
like wolves, would destroy the sheep of God. The community has no
ill-will and rancor in the infliction of punishment, and it does not
desire to appease the anger of the heart; its purpose is by
punishment to protect others so that no atrocious actions may be
committed.

Thus when Christ said: “Whosoever shall smite thee
on the right cheek, turn to him the left one also,”161
it was for the purpose of teaching men not to take personal revenge.
He did not mean that, if a wolf should fall upon a flock of sheep and
wish to destroy it, the wolf should be encouraged to do so. No, if
Christ had known that a wolf had entered the fold and was about to
destroy the sheep, most certainly He would have prevented it.

As forgiveness is one of the attributes of the Merciful
One, so also justice is one of the attributes of the Lord. The tent
of existence is upheld upon the pillar of justice and not upon
forgiveness. The continuance of mankind depends upon justice and not
upon forgiveness. So if, at present, the law of pardon were practiced
in all countries, in a short time the world would be disordered, and
the foundations of human life would crumble. For example, if the
governments of Europe had not withstood the notorious Attila, he
would not have left a single living man.

Some people are like bloodthirsty wolves: if they see no
punishment forthcoming, they will kill men merely for pleasure and
diversion. One of the tyrants of Persia killed his tutor merely for
the sake of making merry, for mere fun and sport. The famous
Mutavakkil, the Abbasid, having summoned his ministers, councillors
and functionaries to his presence, let loose a box full of scorpions
in the assembly and forbade anyone to move. When the scorpions stung
those present, he burst forth into boisterous laughter.

To recapitulate: the constitution of the communities
depends upon justice, not upon forgiveness. Then what Christ meant by
forgiveness and pardon is not that, when nations attack you, burn
your homes, plunder your goods, assault your wives, children and
relatives, and violate your honor, you should be submissive in the
presence of these tyrannical foes and allow them to perform all their
cruelties and oppressions. No, the words of Christ refer to the
conduct of two individuals toward each other: if one person assaults
another, the injured one should forgive him. But the communities must
protect the rights of man. So if someone assaults, injures, oppresses
and wounds me, I will offer no resistance, and I will forgive him.
But if a person wishes to assault Siyyid Manshadí,162
certainly I will prevent him. Although for the malefactor
noninterference is apparently a kindness, it would be an oppression
to Manshadí. If at this moment a wild Arab were to
enter this place with a drawn sword, wishing to assault, wound and
kill you, most assuredly I would prevent him. If I abandoned you to
the Arab, that would not be justice but injustice. But if he injure
me personally, I would forgive him.

One thing remains to be said: it is that the communities
are day and night occupied in making penal laws, and in preparing and
organizing instruments and means of punishment. They build prisons,
make chains and fetters, arrange places of exile and banishment, and
different kinds of hardships and tortures, and think by these means
to discipline criminals, whereas, in reality, they are causing
destruction of morals and perversion of characters. The community, on
the contrary, ought day and night to strive and endeavor with the
utmost zeal and effort to accomplish the education of men, to cause
them day by day to progress and to increase in science and knowledge,
to acquire virtues, to gain good morals and to avoid vices, so that
crimes may not occur. At the present time the contrary prevails; the
community is always thinking of enforcing the penal laws, and of
preparing means of punishment, instruments of death and chastisement,
places for imprisonment and banishment; and they expect crimes to be
committed. This has a demoralizing effect.

But if the community would endeavor to educate the
masses, day by day knowledge and sciences would increase, the
understanding would be broadened, the sensibilities developed,
customs would become good, and morals normal; in one word, in all
these classes of perfections there would be progress, and there would
be fewer crimes.