Some Answered Questions

+P51 ANSWERED QUESTIONS{~
(U.S., 1990 reprint of pocket-size ed.)
Filename: SAQ.ZIP (FN)
Filedate: 02/19/94

+P1{~

Part One

ON THE INFLUENCE OF THE PROPHETS
IN THE EVOLUTION OF
HUMANITY
+P2{~
+P3{~
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

+P4{~
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.+F1

+F1 On the idea of God, cf. "The Divinity Can Only Be Comprehended
+F1 through the Divine Manifestations," p. 146; and "Man's
+F1 Knowledge of God," p. 220.
+F1 The reader will there see that the &Baha'i Faith has not an anthropomorphic
+F1 conception of God, and that if it employs a customary
+F1 terminology, it is careful to explain its symbolic meaning.

+P5{~
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

+P6{~
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.

+P7{~
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

+P8{~
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."+F1 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

+F1 Cf. Gen. 1:26.

+P9{~
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.+F1
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

+F1 Cf. Gen. 1:26.

+P10{~
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.

+P11{~
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?+F1 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.

+F1 Divine Manifestations are the founders of religions. Cf. "Two
+F1 Classes of Prophets," p. 164.

+P12{~

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
{~
+P13{~
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 &Muhammad. In consequence
of His exile the &Bab appeared from His
posterity,+F1 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 &Baha'u'llah in His several removes
from &Tihran to &Baghdad, from thence to Constantinople,{~
to Rumelia and to the Holy Land.
See what a perfect Educator Abraham was!

+F1 The &Bab's descent was from &Muhammad.

+P14{~
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

+P15{~
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!

+P16{~
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?"+F1
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.
{~
+F1 Cf. John 6:42.

+P17{~
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.
{~
+P18{~
7

&MUHAMMAD

Now we come to &Muhammad. 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 &Muhammad 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 &Muhammad 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 &Muhammad, while
this is merely imaginary. The military expeditions of
&Muhammad, 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.
&Muhammad 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

+P19{~
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.+F1 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,

+F1 The &Banu-Tamim, one of the most barbarous Arab tribes, practiced
+F1 this odious custom.
{~
+P20{~
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.
&Muhammad received the Divine Revelation among
these tribes, and after enduring thirteen years of persecution
from them, He fled.+F1 But this people did not cease to
oppress; they united to exterminate Him and all His followers.
It was under such circumstances that &Muhammad
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 &Muhammad'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

+F1 To Medina.
{~
+P21{~
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.
&Muhammad never fought against the Christians; on the
contrary, He treated them kindly and gave them perfect
freedom. A community of Christian people lived at
&Najran and were under His care and protection. &Muhammad
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 &Muhammadan 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, &Islam
ought to help them. In case of war between &Islam 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 &Islam, 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 Caliph+F1 still exists in the custody
of the orthodox Patriarch of Jerusalem, and of this there is
no doubt.+F2
Nevertheless, after a certain time, and through the

+F1 Of &Umar.
+F2 Cf. &Jurji &Zaydan's Umayyads and Abbasids, trans. D. S. Margoliouth.

+P22{~
transgression of both the &Muhammadans 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 &Muhammad cleft
the moon, and that it fell on the mountain of Mecca: they
think that the moon is a small body which &Muhammad 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, &Muhammad appeared in the desert of &Hijaz 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.
&Muhammad Himself was illiterate, and the &Qur'an
was originally written upon the bladebones of sheep, or on{~
palm leaves. These details indicate the condition of the
people to whom &Muhammad 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

+P23{~
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.+F1 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'an 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.+F2 Again, in another verse, "And
each star moves in its own heaven."+F3 Thus is explained the{~
movement of the sun, of the moon, of the earth, and of
other bodies. When the &Qur'an appeared, all the mathematicians
ridiculed these statements and attributed the
theory to ignorance. Even the doctors of &Islam, 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 &Muhammad, that
a famous astronomer made new observations and important
discoveries by the aid of the telescope, which he had

+F1 Copernicus.
+F2 Cf. &Qur'an 36:37.
+F3 Cf. &Qur'an 36:38.

+P24{~
invented.+F1 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'an 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
&Muhammad. 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,
&Muhammad. Was this illustrious Man a thorough Educator
or not? A just judgment is necessary.

+F1 Galileo.

+P25{~
8

THE &BAB

As for the &Bab--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.+F1 It was universally admitted by the
&Shi'is that He had never studied in any school and had
not acquired knowledge from any teacher; all the people of
&Shiraz 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 &ulama of Persia.+F2 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 &ulama and public men, as well as other people,{~
joyfully sacrificed their lives in His Cause, and hastened to
the plain of martyrdom.

+F1 The &Bab is here designated by His title &Hadrat-i-Ala, His Supreme
+F1 Highness; but for the convenience of the reader we shall continue
+F1 to designate Him by the name under which He is known
+F1 throughout Europe--i.e., the &Bab.
+F2 Doctors of the religion of &Islam.

+P26{~
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 &Baha 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.

+P27{~
9

&BAHA'U'LLAH

&Baha'u'llah+F1 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 &Baha'u'llah appeared. His father
was one of the viziers, not one of the &ulama. As all the
people of Persia know, He had never studied in any
school, nor had He associated with the &ulama 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 &Bab became manifested, &Baha'u'llah
said, "This great Man is the Lord of the righteous, and
faith in Him is incumbent upon all." And He arose to assist
the &Bab and gave many proofs and positive evidences
of His truth, in spite of the fact that the &ulama of the state{~

+F1 &Jamal-i-Mubarak, the Blessed Beauty, the title which is here
+F1 given to &Baha'u'llah. He is also called &Jamal-i-Qidam, the Preexistent,
+F1 or Ancient Beauty. But we shall designate Him as &Baha'u'llah, the title
+F1 by which He is known in the West.

+P28{~
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, &Baha'u'llah arose
to proclaim the word of the &Bab 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."+F1
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 &Tihran, &Baghdad, Constantinople, Rumelia,
and even in &Akka, 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 &Baghdad certain &Muhammadan
&ulama, 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

+F1 Exiled first to &Baghdad, then to Constantinople, then to Adrianople,
+F1 He was imprisoned in &Akka (Acre), "the Greatest Prison," in
+F1 1868.

+P29{~
possessed of varying degrees of culture, they each heard a
sufficient and convincing reply, and retired satisfied. Even
the Persian &ulama who were at &Karbila and Najaf chose a
wise man whom they sent on a mission to Him; his name
was &Mulla &Hasan &Amu. He came into the Holy Presence,
and proposed a number of questions on behalf of the
&ulama, to which &Baha'u'llah replied. Then &Hasan &Amu
said, "The &ulama recognize without hesitation and confess
the knowledge and virtue of &Baha'u'llah, 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 &ulama 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.'"
&Baha'u'llah 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 &ulamas 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, &Hasan &Amu, 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
&ulama and gave them the sacred message. They consulted

+P30{~
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.+F1
This man, &Hasan &Amu, mentioned this fact at many
meetings. After leaving &Karbila he went to &Kirmanshah
and &Tihran and spread a detailed account of it everywhere,
laying emphasis on the fear and the withdrawal of
the &ulama.
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 &Baha'u'llah."
At the time when this great Light suddenly arose upon
the horizon of Persia, all the people, the ministers, the
&ulama 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 &Baha'u'llah 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 &Baha'u'llah caused
the diffusion of the Cause throughout other countries.

+F1 The penetrating judgment of &Baha'u'llah upon this occasion
+F1 overcame the malignity of His enemies, who, it was certain, would
+F1 never agree in choosing what miracle to ask for.

+P31{~
Afterward His enemies said, "&Iraq-i-Arab+F1 is not far
enough from Persia; we must send him to a more distant
kingdom." This is why the Persian government determined
to send &Baha'u'llah from &Iraq 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 &Akka,
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 &Baha'u'llah
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

+F1 &Iraq; as opposed to that district of &Iran known then as &Iraq-i-Azam
+F1 and now called &Arak.

+P32{~
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
&ulama.
When &Baha'u'llah 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
&Baha'u'llah 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 &Baha'u'llah
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 prison+F1 He addressed an epistle to
Napoleon,+F2 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 &Suriy-i-Haykal.+F3 The{~
epitome of it is: "Oh Napoleon, as thou hast not listened to
My proclamation, and as thou hast not answered it, thy

+F1 Adrianople.
+F2 Napoleon III.
+F3 One of &Baha'u'llah's works written after His declaration.

+P33{~
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,+F1 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 &Kitab-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
&Suriy-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.
Tablets+F2 were also sent to other kings, and among them
was the letter to H. M. &Nasiri'd-Din &Shah. In that epistle
&Baha'u'llah said, "Have Me summoned, gather the &ulama,
and ask for proofs and arguments, so that the truth and
falsehood may become known." H. M. &Nasiri'd-Din &Shah
sent the blessed epistle to the &ulama 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 &Shah."
His majesty the &Shah 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 &ulama, 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{~

+F1 Son of a French Consul in Syria with whom &Baha'u'llah had
+F1 friendly relations.
+F2 Name given to the epistles of &Baha'u'llah.

+P34{~
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
&Baha'u'llah. Some believed that He was a saint,+F1 and some
even wrote treatises about Him. One of them, Siyyid
&Davudi, a Sunnite savant of &Baghdad, wrote a short
treatise in which he related certain supernatural acts of
&Baha'u'llah. 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
&Baha'u'llah. Though they did not believe in Him, still
they acknowledged His grandeur, and as soon as they
entered the sacred spot, the presence of &Baha'u'llah 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.
&Baha'u'llah 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

+F1 &Vali.

+P35{~
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 &Shah, &Baha'u'llah said clearly,
"Gather the &ulama, and summon Me, that the evidences
and proofs may be established."+F1
For fifty years &Baha'u'llah 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 &Baha'u'llah has educated
thousands of souls who, while under the menace of the
sword, raised to the highest heaven the cry of "&Ya
&Baha'u'l-Abha";+F2 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.

+F1 Cf. p. 30, n.1. In giving such importance to this example of the
+F1 good sense of &Baha'u'llah, &Abdu'l-Baha means to emphasize the{~
+F1 uselessness of miracles as a proof of the truth of the Manifestations of
+F1 God. Cf. "Miracles," p. 100.
+F2 A cry used as a declaration of faith by the &Baha'is, literally, "Oh
+F2 Thou the Glory of Glories!"

+P36{~
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,+F1 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 &Baha'u'llah, 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";+F2 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!

+F1 &Baha'u'llah.
+F2 &Akka.
{~
+P37{~
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 &Baha'u'llah, 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
&Baha'u'llah, they are numerous; they are acknowledged in
the Orient, and even by some &non-Baha'is. 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 &Baha'u'llah, 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
{~
+P38{~
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.+F1
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

+F1 Cf. "Miracles," p. 100.
{~
+P39{~
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 &Muhammad there is the promise of the
&Mihdi 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.

+P40{~
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.+F1 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."+F2 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

+F1 See Dan. 9:24.
+F2 Cf. Num. 14:34.

+P41{~
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 &Baha'u'llah and of the &Bab. 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

+P42{~
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 &Bab 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 &Bab'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 &Bab is spoken

+P43{~
of in the Old Testament and in the Gospel.
To conclude, let us now explain the date of the manifestation
of &Baha'u'llah from the Bible. The date of
&Baha'u'llah is calculated according to lunar years from the
mission and the Hejira of &Muhammad; for in the religion
of &Muhammad 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."+F1
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 &Bab, the precursor of
&Baha'u'llah, appeared in the year 1260 from the Hejira of
&Muhammad, by the reckoning of &Islam.
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."+F2
The beginning of this lunar reckoning is from the day of
the proclamation of the prophethood of &Muhammad in the

+F1 Cf. Dan. 12:6-7.
+F2 The reference appears in verses 11 and 12.

+P44{~
country of &Hijaz; and that was three years after His mission,
because in the beginning the prophethood of
&Muhammad was kept secret, and no one knew it save
&Khadijah and Ibn Nawfal.+F1 After three years it was announced.
And &Baha'u'llah, in the year 1290 from the
proclamation of the mission of &Muhammad, caused His
manifestation to be known.+F2

+F1 Varaqat-Ibn-Nawfal, &Khadijah's cousin.
+F2 The year 1290 from the proclamation of the mission of &Muhammad
+F2 was the year 1280 of the Hejira, or 1863-64 of our era. It was at
+F2 this epoch (April 1863) that &Baha'u'llah, on leaving &Baghdad for
+F2 Constantinople, declared to those who surrounded Him that He was the
+F2 Manifestation announced by the &Bab.
+F2 It is this declaration which the &Baha'is celebrate by the Feast of
+F2 &Ridvan, this name being that of the garden at the entrance of the city,
+F2 where &Baha'u'llah stayed during twelve days, and where He made the
+F2 declaration.

+P45{~
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

+P46{~
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'an. 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
&Islam 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 &Bab, the "Gate" of &Baha'u'llah, which
took place in the year 1260 of the Hejira of &Muhammad,
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

+P47{~
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, &Muhammad, the &Bab, and &Baha'u'llah, 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 &Muhammad has disappeared,

+P48{~
but its form remains in the hands of the official &ulama.
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."+F1 These two witnesses
are &Muhammad the Messenger of God, and &Ali, son of
&Abu &Talib.
In the &Qur'an it is said that God addressed &Muhammad,
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.+F2 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, &Muhammad was the

+F1 Rev. 11:3.
+F2 This sentence is the Persian translation of the Arabic text of the
+F2 &Qur'an which has been quoted.

+P49{~
root, and &Ali 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 &Muhammad'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."+F1
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."+F2 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

+F1 Rev. 11:4.
+F2 Cf. Rev. 11:5.

+P50{~
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,"+F1 meaning
that in that cycle they would be like kings. The law and
teachings of &Muhammad, and the explanations and commentaries
of &Ali, 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,"+F2 meaning that the prophethood of &Muhammad
was the same as that of Moses, and that the power of &Ali
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,"+F2 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.

+F1 Rev. 11:6.
+F2 Cf. Rev. 11:6.

+P51{~
"And when they shall have finished their testimony"+F1
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":+F2 this beast means the Umayyads who attacked
them from the pit of error, and who rose against the religion
of &Muhammad and against the reality of &Ali--in
other words, the love of God.
It is said, "The beast made war against these two
witnesses"+F2--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

+F1 Rev. 11:7.
+F2 Cf. Rev. 11:7.

+P52{~
also our Lord was crucified."+F1 "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."+F2
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'an, 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'an, not
permitting the Cause and Law of God to be, in outward
appearance, entirely destroyed and annihilated--for

+F1 Rev. 11:8.
+F2 Rev. 11:9.

+P53{~
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 &Muhammad.
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 &Furqan.+F1
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."+F2 "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
&Islam 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 &Islam, and that they would in consequence

+F1 Another name for the &Qur'an, signifying the Distinction.
+F2 Cf. Rev. 11:10.

+P54{~
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."+F1 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 &Muhammad
established and &Ali 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 &Bab
and the devotion of &Jinab-i-Quddus.+F2
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

+F1 Cf. Rev. 11:11.
+F2 &Haji &Mulla &Muhammad-Aliy-i-Barfurushi, one of the chief disciples
+F2 of the &Bab and one of the nineteen Letters of the Living.

+P55{~
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,"+F1 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,+F2 both, like Christ, set on the
horizon of the greatest martyrdom and ascended to the
Kingdom of God.
"And their enemies beheld them,"+F3 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."+F4
This earthquake occurred in &Shiraz after the martyrdom
of the &Bab. 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."+F4
When the earthquake took place in &Fars, all the remnant

+F1 Rev. 11:12.
+F2 The &Bab and &Jinab-i-Quddus.
+F3 Rev. 11:12.
+F4 Cf. Rev. 11:13.

+P56{~
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."+F1 The first woe is the appearance of the
Prophet, &Muhammad, the son of &Abdu'llah--peace be
upon Him! The second woe is that of the &Bab--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."+F2
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 &Baha'u'llah, the day of God; and it is near to the day
of the appearance of the &Bab.
"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."+F3
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

+F1 Rev. 11:14.
+F2 Ez. 30:1-3.
+F3 Rev. 11:15.

+P57{~
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."+F1
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
&Muhammad there were twelve &Imams. 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

+F1 Rev. 11:16-17.

+P58{~
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;+F1
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"2--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.

+F1 i.e., His most complete manifestation.
+F2 Rev. 11:18.

+P59{~
"And the time of the dead, that they should be judged"
means that the time has come that the dead+F1--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"+F2--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"+F1
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"+F3 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

+F1 Rev. 11:18.
+F2 Cf. Rev. 11:18.
+F3 Rev. 11:19.

+P60{~
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"+F1 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"+F1--that is to say, the Book of His Testament
will appear in His Jerusalem, the Epistle of the Covenant+F2
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,"+F1 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

+F1 Rev. 11:19.
+F2 One of the works of &Baha'u'llah, in which He expressly points to
+F2 &Abdu'l-Baha as being the One to Whom all must turn after His death.

+P61{~
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.

+P62{~
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

+P63{~
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 &Baha'u'llah.
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

+P64{~
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 &Baha'u'llah, 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 &Baha'u'llah has
appeared, people from all countries, nations and races

+P65{~
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
(&Baha'u'llah) 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 &Baha'u'llah this divine promise, as is clearly

+P66{~
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.

+P67{~
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

+P68{~
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."+F1 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 &Muhammad. 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 &Imams, who were the promoters of the Law of
&Muhammad 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

+F1 Rev. 21:2.

+P69{~
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
&Bab, the Primal Point, Who was in truth born from the
Law of &Muhammad--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."+F1 These signs are an allusion to the
dynasty of the Umayyads who dominated the &Muhammadan
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 &Abu &Sufyan and the last
&Marvan--but several of them bear the same name. So
there are two &Muaviya, three &Yazid, two &Valid, and two
&Marvan; but if the names were counted without repetition

+F1 Cf. Rev. 12:3-4.

+P70{~
there would be ten. The Umayyads, of whom the first was
&Abu &Sufyan, &Amir of Mecca and chief of the dynasty of
the Umayyads, and the last was &Marvan, destroyed the
third part of the holy and saintly people of the lineage of
&Muhammad 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."+F1 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
&Muhammad. The Umayyads were always waiting to get
possession of the Promised One, Who was to come from
the line of &Muhammad, to destroy and annihilate Him; for
they much feared the appearance of the promised Manifestation,
and they sought to kill any of &Muhammad'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 &Bab.
Verse 5. "And her child was caught up unto God, and
to His throne." This is a prophecy of the &Bab, 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 &Hijaz, and the Arabian Peninsula.
Verse 6. "Where she had a place prepared of God."+F2

+F1 Cf. Rev. 12:4.
+F2 Cf. Rev. 12:6.

+P71{~
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 &Bab appeared in the year 1260 of the Hejira of
&Muhammad, which is the beginning of the universal era-reckoning
of all &Islam. 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

+P72{~
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-Baha 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.

+P73{~
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

+P74{~
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

+P75{~
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

+P76{~
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

+P77{~
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!

+P78{~
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,

+P79{~
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

+P80{~
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.

+P81{~




Part Two

SOME CHRISTIAN SUBJECTS








+P82{~
+P83{~

16

OUTWARD FORMS AND SYMBOLS
MUST BE USED TO CONVEY
INTELLECTUAL CONCEPTIONS

A subject that is essential+F1 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

+F1 Lit., the pivot.

+P84{~
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.

+P85{~
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 &Baha'u'llah
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."+F1 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

+F1 Extract from the letter to &Nasiri'd-Din &Shah.

+P86{~
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.

+P87{~
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'an it is said: "And We sent Our Spirit unto
her, and He appeared unto her in the shape of a perfect
man,"+F1 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'an: "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"+F2--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

+F1 Cf. &Qur'an 19:17.
+F2 &Qur'an 36:35.

+P88{~
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.+F1

+F1 This conversation shows the uselessness of discussions upon
+F1 such questions; the teachings of &Abdu'l-Baha upon the birth of Christ
+F1 will be found in the following chapter.

+P89{~
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."+F1
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

+F1 Cf. John 1:12-13.

+P90{~
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."+F1 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.

+F1 Gen. 2:7.

+P91{~
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

+P92{~
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 &Baha'u'llah 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.

+P93{~
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.+F1
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.

+F1 Acts 15:20.

+P94{~
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

+P95{~
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.+F1
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

+F1 i.e., of Christ, Whom the Muslims frequently designate by the
+F1 title of &Ruhu'llah, the Spirit of God.

+P96{~
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!

+P97{~
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."+F1 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

+F1 Cf. John 6:51, 50.

+P98{~
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

+P99{~
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,"+F1 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.

+F1 Matt. 26:26.

+P100{~
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

+P101{~
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."+F1
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

+F1 Matt. 8:22; John 3:6.

+P102{~
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."+F1
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.

+F1 Cf. Matt. 13:14 and John 12:40-41.

+P103{~
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

+P104{~
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

+P105{~
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.

+P106{~
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

+P107{~
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.

+P108{~
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

+P109{~
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.

+P110{~
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."+F1 &Baha'u'llah has explained
these verses in the &Kitab-i-Iqan.+F2 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."+F3
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

+F1 Cf. Matt. 24:29-30.
+F2 &Kitab-i-Iqan, one of the first works of &Baha'u'llah, written at
+F2 &Baghdad, before the declaration of His manifestation.
+F3 John 3:13.

+P111{~
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.+F1
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
&masikh,+F2 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

+F1 In these conversations, as the reader will have already observed,
+F1 &Abdu'l-Baha desires rather to indicate the meaning of certain passages
+F1 of the Scriptures than to quote the exact text.
+F2 &Masikh--i.e., the monster. In Arabic there is a play upon the
+F2 words &Masih, the Messiah, and &masikh, the monster.

+P112{~
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."+F1 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 &Kitab-i-Iqan. Refer to it.

+F1 Cf. 1 Thess. 5:2;2 Pet. 3:10.

+P113{~
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.+F1
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

+F1 Cf. "Pantheism," p. 290.

+P114{~
of the light shines, through which they become visible,
and are reared, and attain to the object of their existence,
while the Perfect Man+F1 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.

+F1 The Divine Manifestation.

+P115{~
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.

+P116{~
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."+F1
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.+F2 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

+F1 John 17:5.
+F2 i.e., the Reality of Christ.

+P117{~
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!

+P118{~
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

+P119{~
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 Adam+F1 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

+F1 &Abu'l-bashar, i.e., the father of man, is one of the titles given by
+F1 the Muslims to Adam.

+P120{~
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

+P121{~
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"+F1--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.

+F1 Cf. John 6:41, 50, 58.

+P122{~
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."+F1
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."+F2 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.+F3

+F1 Cf. Gen. 2:16-17.
+F2 Cf. Gen. 3:5.
+F3 Cf. Gen. 3:11-15,22.

+P123{~
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

+P124{~
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 Luminary+F1 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

+F1 &Baha'u'llah.

+P125{~
have been deprived of essential spirituality and exalted
position.
When the sanctified breezes of Christ and the holy light
of the Greatest Luminary+F1 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"+F2--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,+F3 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

+F1 &Baha'u'llah.
+F2 Cf. John 6:51.
+F3 Jews and Christians.

+P126{~
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."+F1 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.

+F1 Matt. 8:22.

+P127{~
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

+P128{~
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.

+P129{~
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,"+F1 and in the &Qur'an 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

+F1 Matt. 22:14.

+P130{~
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."+F1
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

+F1 Matt. 22:14.

+P131{~
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.+F1

+F1 Cf. "The Causes of Differences in the Characters of Men," p.
+F1 212.

+P132{~
33

THE "RETURN" SPOKEN OF BY
THE PROPHETS

Question.--Will you explain the subject of Return?
Answer.--&Baha'u'llah has explained this question fully
and clearly in the &Iqan.+F1 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."+F2 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

+F1 Cf. p. 110, n. 2.
+F2 Cf. John 1:19-21.

+P133{~
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.+F1 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,+F2
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

+F1 Cf. John 1:21.
+F2 i.e., the individuality.

+P134{~
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
&Kitab-i-Iqan.

+P135{~
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."+F1
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"+F2--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.+F3
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

+F1 Matt. 16:18.
+F2 It is well known that Peter's real name was Simon, but Christ
+F2 called him Cephas, which corresponds to the Greek word petras, which
+F2 means rock.
+F3 Cf. Matt. 16:14-18.

+P136{~
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

+P137{~
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!

+P138{~
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

+P139{~
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.

+P140{~
+P141{~

Part Three


ON THE POWERS AND CONDITIONS
OF THE MANIFESTATIONS
OF GOD

+P142{~
+P143{~
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

+P144{~
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.

+P145{~
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 &Baha'u'llah 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.

+P146{~
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

+P147{~
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."+F1
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.

+F1 Cf. &Qur'an 6:104.

+P148{~
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,

+P149{~
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."+F1 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."+F2
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,

+F1 From a &hadith.
+F2 &Qur'an 59:2.

+P150{~
&Baha'u'llah, 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
&Baha'u'llah, 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!

+P151{~
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

+P152{~
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.+F1 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

+F1 i.e., in the kingdom of man, where alone the Spirit manifests
+F1 immortality. Cf. "Five Aspects of Spirit," p. 143; "The State of Man
+F1 and His Progress after Death," p. 235, etc.

+P153{~
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,"+F1 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."+F2 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.

+F1 Cf. John 14:11; 17:21.
+F2 John 1:1.

+P154{~
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 Being+F1 is the Divine Bounty, the

+F1 The Manifestation.

+P155{~
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 Reality+F1 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.+F2 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

+F1 The Manifestation.
+F2 Cf. "Soul, Spirit and Mind," p. 208.

+P156{~
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 &Baha'u'llah 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"+F1--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.+F2 Morning,
noon and evening are related to this earth, but in the sun
there is neither morning, noon nor evening.

+F1 Cf. John 1:1.
+F2 Matt. 6:9; Luke 11:2.

+P157{~
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

+P158{~
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

+P159{~
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.

+P160{~
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

+P161{~
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 &Baha'u'llah.

+P162{~
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

+P163{~
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.+F1
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.

+F1 John 1:1.

+P164{~
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, &Muhammad, the &Bab and &Baha'u'llah. But the
others who are followers and promoters are like Solomon,
David, Isaiah, Jeremiah and Ezekiel. For the independent

+P165{~
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."+F1 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.

+F1 Cf. Exod. 20:4-5; Deut. 5:8-9.

+P166{~
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.

+P167{~
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

+P168{~
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

+P169{~
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";+F1 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'an it is said to &Muhammad:
"We have granted Thee a manifest victory, so that God
may forgive Thee Thy preceding and subsequent sin."+F2
This address, although apparently directed to &Muhammad,

+F1 Num. 20:23-24.
+F2 Cf. &Qur'an 48:1-2.

+P170{~
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."+F1 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.

+F1 Matt. 19:16, 17.

+P171{~
45

EXPLANATION OF THE VERSE OF THE
&KITAB-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 Revelation+F1 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."+F2
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

+F1 The Manifestation of God.
+F2 &Kitab-i-Aqdas: i.e., The Most Holy Book. The principal work
+F2 of &Baha'u'llah, which contains the greater part of the commandments.
+F2 It is the basis of the principles of the &Baha'i Faith.

+P172{~
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,+F1 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

+F1 The House of Justice (Baytu'l-Adl) is an institution created by
+F1 &Baha'u'llah. He refers to two levels of this institution: the Local
+F1 Houses of Justice, responsible for each town or village, and the Universal
+F1 House of Justice. &Abdu'l-Baha, in His Will and Testament, added an
+F1 intermediate level, the Secondary Houses of Justice. It is only on the
+F1 Universal House of Justice that infallibility has been conferred. At the
+F1 present time, to stress their purely spiritual functions, the Local and
+F1 Secondary Houses of Justice are designated Local and National
+F1 Spiritual Assemblies.

+P173{~
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

+P174{~
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.

+P175{~

Part Four


ON THE ORIGIN, POWERS AND
CONDITIONS OF MAN

+P176{~
+P177{~
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

+P178{~
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,

+P179{~
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.

+P180{~
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.

+P181{~
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

+P182{~
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

+P183{~
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."+F1
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,

+F1 &Qur'an 23:14.

+P184{~
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.

+P185{~
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,+F1 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

+F1 Man.

+P186{~
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

+P187{~
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 &Akka, 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

+P188{~
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

+P189{~
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

+P190{~
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.

+P191{~
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

+P192{~
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

+P193{~
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

+P194{~
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,+F1 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."+F2 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.

+F1 i.e., if we admit, for example, that man had formerly been a
+F1 quadruped, or had had a tail.
+F2 Cf. Gen. 1:26.

+P195{~

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

+P196{~
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

+P197{~
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.

+P198{~

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

+P199{~
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.

+P200{~
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

+P201{~
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.

+P202{~
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.+F1 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

+F1 This subject, of emanation and manifestation, is more fully explained
+F1 in the following chapter.

+P203{~
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 &Baha 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.+F1
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.

+F1 Cf. "Real Preexistence," p. 280.

+P204{~
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.

+P205{~
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.

+P206{~
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";+F1 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";+F1 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

+F1 John 1:1.

+P207{~
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.+F1 Praise be to the One
Who shone upon this Holy Reality, Who is sanctified
among the beings!

+F1 Cf. John 14:11; 17:21.

+P208{~
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

+P209{~
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.

+P210{~
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;

+P211{~
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.

+P212{~
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

+P213{~
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 &Muhammad and the &Bab, and to all the
Prophets and the Holy Manifestations of Israel. The
Blessed Beauty+F1 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,+F2 who is not reckoned as
being of the race of Noah.

+F1 &Baha'u'llah.
+F2 Cf. Gen. 9:25.

+P214{~
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.+F1
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

+F1 i.e., therefore people cannot be blamed for their character.

+P215{~
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

+P216{~
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!

+P217{~
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

+P218{~
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,

+P219{~
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"+F1--that is to say, there has never been
and never shall be any change and alteration in Me.

+F1 Cf. Rev. 22:13.

+P220{~
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

+P221{~
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

+P222{~
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.

+P223{~
60

THE IMMORTALITY OF THE SPIRIT (1)

Having shown that the spirit of man exists,+F1 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."+F2
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,

+F1 Cf. "The Difference between Man and the Animal," p. 185.
+F2 Cf. John 3:5.

+P224{~
but of God"+F1--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."+F2 The rewards of the

+F1 John 1:13.
+F2 &Qur'an 23:14.

+P225{~
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

+P226{~
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.

+P227{~
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 &farsakhs+F1 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

+F1 One &farsakh is equivalent to about four miles.

+P228{~
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 distance+F1 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

+F1 It is a Persian custom to reckon distance by time.

+P229{~
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.

+P230{~
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.

+P231{~
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 &Baha'u'llah 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

+P232{~
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.

+P233{~
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

+P234{~
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.

+P235{~
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

+P236{~
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, &Baha'u'llah and &Yahya,+F1 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

+F1 &Mirza &Yahya &Subh-i-Azal, half-brother of &Baha'u'llah, and His
+F1 irreconcilable enemy.

+P237{~
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.

+P238{~
65

EXPLANATION OF A VERSE IN
THE &KITAB-I-AQDAS

Question.--It is said in the &Kitab-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.

+P239{~
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?+F1
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

+F1 "Veiled spirits" here signify rational souls, souls not possessing
+F1 the spirit of faith. Cf. "Soul, Spirit and Mind," p. 208.

+P240{~
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.

+P241{~
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

+P242{~
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

+P243{~
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.

+P244{~
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.

+P245{~
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

+P246{~
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

+P247{~
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.

+P248{~
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

+P249{~
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."+F1
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.

+F1 Rom. 9:21.

+P250{~
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!

+P251{~
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.

+P252{~
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.

+P253{~
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.

+P254{~
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

+P255{~
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

+P256{~
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.

+P257{~
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

+P258{~
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

+P259{~
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.

+P260{~
+P261{~
Part Five


MISCELLANEOUS SUBJECTS
+P262{~
+P263{~
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

+P264{~
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.

+P265{~
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.

+P266{~
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

+P267{~
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.

+P268{~
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

+P269{~
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.

+P270{~
Thus when Christ said: "Whosoever shall smite thee on
the right cheek, turn to him the left one also,"+F1 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

+F1 Cf. Matt. 5:39.

+P271{~
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 &Manshadi,+F1 certainly I
will prevent him. Although for the malefactor noninterference
is apparently a kindness, it would be an oppression
to &Manshadi. 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

+F1 A &Baha'i sitting with us at table.

+P272{~
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.
It has been ascertained that among civilized peoples
crime is less frequent than among uncivilized--that is to
say, among those who have acquired the true civilization,
which is divine civilization--the civilization of those who
unite all the spiritual and material perfections. As ignorance
is the cause of crimes, the more knowledge and science
increases, the more crimes will diminish. Consider
how often murder occurs among the barbarians of Africa;
they even kill one another in order to eat each other's flesh
and blood! Why do not such savageries occur in Switzerland?
The reason is evident: it is because education and
virtues prevent them.
Therefore, the communities must think of preventing
crimes, rather than of rigorously punishing them.

+P273{~
78

STRIKES

You have questioned me about strikes. This question is
and will be for a long time the subject of great difficulties.
Strikes are due to two causes. One is the extreme greed
and rapacity of the manufacturers and industrialists; the
other, the excesses, the avidity and intransigence of the
workmen and artisans. It is, therefore, necessary to remedy
these two causes.
But the principal cause of these difficulties lies in the
laws of the present civilization; for they lead to a small
number of individuals accumulating incomparable fortunes,
beyond their needs, while the greater number remain
destitute, stripped and in the greatest misery. This is
contrary to justice, to humanity, to equity; it is the height
of iniquity, the opposite to what causes divine satisfaction.
This contrast is peculiar to the world of man: with other
creatures--that is to say, with nearly all animals--there is
a kind of justice and equality. Thus equality exists in a
shepherd's flock and in a herd of deer in the country.
Likewise, among the birds of the prairie, of the plain, of
the hills or of the orchard, and among every kind of animal
some kind of equality prevails. With them such a difference
in the means of existence is not to be found; so they
live in the most complete peace and joy.
It is quite otherwise with the human species, which
persists in the greatest error, and in absolute iniquity.
Consider an individual who has amassed treasures by colonizing
a country for his profit: he has obtained an incomparable
fortune and has secured profits and incomes which

+P274{~
flow like a river, while a hundred thousand unfortunate
people, weak and powerless, are in need of a mouthful of
bread. There is neither equality nor benevolence. So you
see that general peace and joy are destroyed, and the welfare
of humanity is negated to such an extent as to make
fruitless the lives of many. For fortune, honors, commerce,
industry are in the hands of some industrialists,
while other people are submitted to quite a series of
difficulties and to limitless troubles: they have neither advantages,
nor profits, nor comforts, nor peace.
Then rules and laws should be established to regulate
the excessive fortunes of certain private individuals and
meet the needs of millions of the poor masses; thus a certain
moderation would be obtained. However, absolute
equality is just as impossible, for absolute equality in fortunes,
honors, commerce, agriculture, industry would
end in disorderliness, in chaos, in disorganization of the
means of existence, and in universal disappointment: the
order of the community would be quite destroyed. Thus
difficulties will also arise when unjustified equality is imposed.
It is, therefore, preferable for moderation to be established
by means of laws and regulations to hinder the
constitution of the excessive fortunes of certain individuals,
and to protect the essential needs of the masses. For
instance, the manufacturers and the industrialists heap up
a treasure each day, and the poor artisans do not gain their
daily sustenance: that is the height of iniquity, and no just
man can accept it. Therefore, laws and regulations should
be established which would permit the workmen to receive
from the factory owner their wages and a share in the
fourth or the fifth part of the profits, according to the
capacity of the factory; or in some other way the body of
workmen and the manufacturers should share equitably
the profits and advantages. Indeed, the capital and management
come from the owner of the factory, and the work
and labor, from the body of the workmen. Either the

+P275{~
workmen should receive wages which assure them an
adequate support and, when they cease work, becoming
feeble or helpless, they should have sufficient benefits
from the income of the industry; or the wages should be
high enough to satisfy the workmen with the amount they
receive so that they may themselves be able to put a little
aside for days of want and helplessness.
When matters will be thus fixed, the owner of the factory
will no longer put aside daily a treasure which he has
absolutely no need of (for, if the fortune is disproportionate,
the capitalist succumbs under a formidable burden
and gets into the greatest difficulties and troubles; the administration
of an excessive fortune is very difficult and
exhausts man's natural strength). And the workmen and
artisans will no longer be in the greatest misery and want;
they will no longer be submitted to the worst privations at
the end of their life.
It is, then, clear and evident that the repartition of excessive
fortunes among a small number of individuals,
while the masses are in need, is an iniquity and an injustice.
In the same way, absolute equality would be an obstacle
to life, to welfare, to order and to the peace of humanity.
In such a question moderation is preferable. It lies
in the capitalists' being moderate in the acquisition of their
profits, and in their having a consideration for the welfare
of the poor and needy--that is to say, that the workmen
and artisans receive a fixed and established daily wage--
and have a share in the general profits of the factory.
It would be well, with regard to the common rights of
manufacturers, workmen and artisans, that laws be established,
giving moderate profits to manufacturers, and to
workmen the necessary means of existence and security
for the future. Thus when they become feeble and cease
working, get old and helpless, or leave behind children
under age, they and their children will not be annihilated
by excess of poverty. And it is from the income of the factory

+P276{~
itself, to which they have a right, that they will derive
a share, however small, toward their livelihood.
In the same way, the workmen should no longer make
excessive claims and revolt, nor demand beyond their
rights; they should no longer go out on strike; they should
be obedient and submissive and not ask for exorbitant
wages. But the mutual and reasonable rights of both associated
parties will be legally fixed and established according
to custom by just and impartial laws. In case one of the
two parties should transgress, the court of justice should
condemn the transgressor, and the executive branch
should enforce the verdict; thus order will be reestablished,
and the difficulties, settled. The interference of
courts of justice and of the government in difficulties
pending between manufacturers and workmen is legal, for
the reason that current affairs between workmen and
manufacturers cannot be compared with ordinary affairs
between private persons, which do not concern the public,
and with which the government should not occupy itself.
In reality, although they appear to be private matters,
these difficulties between the two parties produce a detriment
to the public; for commerce, industry, agriculture
and the general affairs of the country are all intimately
linked together. If one of these suffers an abuse, the detriment
affects the mass. Thus the difficulties between
workmen and manufacturers become a cause of general
detriment.
The court of justice and the government have, therefore,
the right of interference. When a difficulty occurs
between two individuals with reference to private rights,
it is necessary for a third to settle the question. This is the
part of the government. Then the problem of strikes--
which cause troubles in the country and are often connected
with the excessive vexations of the workmen, as
well as with the rapacity of manufacturers--how could it
remain neglected?

+P277{~
Good God! Is it possible that, seeing one of his fellow-creatures
starving, destitute of everything, a man can rest
and live comfortably in his luxurious mansion? He who
meets another in the greatest misery, can he enjoy his
fortune? That is why, in the Religion of God, it is
prescribed and established that wealthy men each year
give over a certain part of their fortune for the maintenance
of the poor and unfortunate. That is the foundation
of the Religion of God and is binding upon all.
And as man in this way is not forced nor obliged by the
government, but is by the natural tendency of his good
heart voluntarily and radiantly showing benevolence
toward the poor, such a deed is much praised, approved
and pleasing.
Such is the meaning of the good works in the Divine
Books and Tablets.

+P278{~
79

THE REALITY OF THE EXTERIOR WORLD

Certain sophists think that existence is an illusion, that
each being is an absolute illusion which has no existence--
in other words, that the existence of beings is like a
mirage, or like the reflection of an image in water or in a
mirror, which is only an appearance having in itself no
principle, foundation or reality.
This theory is erroneous; for though the existence of
beings in relation to the existence of God is an illusion,
nevertheless, in the condition of being it has a real and
certain existence. It is futile to deny this. For example, the
existence of the mineral in comparison with that of man is
nonexistence, for when man is apparently annihilated, his
body becomes mineral; but the mineral has existence in
the mineral world. Therefore, it is evident that earth, in
relation to the existence of man, is nonexistent, and its
existence is illusory; but in relation to the mineral it exists.
In the same manner the existence of beings in comparison
with the existence of God is but illusion and nothingness;
it is an appearance, like the image reflected in a mirror.
But though an image which is seen in a mirror is an
illusion, the source and the reality of that illusory image is
the person reflected, whose face appears in the mirror.
Briefly, the reflection in relation to the person reflected is
an illusion.
Then it is evident that although beings in relation to the
existence of God have no existence, but are like the mirage
or the reflections in the mirror, yet in their own degree
they exist.

+P279{~
That is why those who were heedless and denied God
were said by Christ to be dead, although they were apparently
living; in relation to the people of faith they were
dead, blind, deaf and dumb. This is what Christ meant
when He said, "Let the dead bury their dead."+F1

+F1 Matt. 8:22.

+P280{~
80

REAL PREEXISTENCE

Question.--How many kinds of preexistence and of
phenomena are there?
Answer.--Some sages and philosophers believe that
there are two kinds of preexistence: essential preexistence
and preexistence of time. Phenomena are also of two
kinds, essential phenomena and that of time.
Essential preexistence is an existence which is not preceded
by a cause, but essential phenomena are preceded
by causes. Preexistence of time is without beginning, but
the phenomena of time have beginnings and endings; for
the existence of everything depends upon four causes--
the efficient cause, the matter, the form and the final
cause. For example, this chair has a maker who is a carpenter,
a substance which is wood, a form which is that of
a chair, and a purpose which is that it is to be used as a seat.
Therefore, this chair is essentially phenomenal, for it is
preceded by a cause, and its existence depends upon
causes. This is called the essential and really phenomenal.
Now this world of existence in relation to its maker is a
real phenomenon. As the body is sustained by the spirit, it
is in relation to the spirit an essential phenomenon. The
spirit is independent of the body, and in relation to it the
spirit is an essential preexistence. Though the rays are always
inseparable from the sun, nevertheless, the sun is
preexistent and the rays are phenomenal, for the existence
of the rays depends upon that of the sun. But the existence
of the sun does not depend upon that of the rays, for the
sun is the giver and the rays are the gift.

+P281{~
The second proposition is that existence and nonexistence
are both relative. If it be said that such a thing came
into existence from nonexistence, this does not refer to
absolute nonexistence, but means that its former condition
in relation to its actual condition was nothingness. For
absolute nothingness cannot find existence, as it has not
the capacity of existence. Man, like the mineral, is existing;
but the existence of the mineral in relation to that of
man is nothingness, for when the body of man is annihilated
it becomes dust and mineral. But when dust progresses
into the human world, and this dead body becomes
living, man becomes existing. Though the
dust--that is to say, the mineral--has existence in its own
condition, in relation to man it is nothingness. Both exist,
but the existence of dust and mineral, in relation to man, is
nonexistence and nothingness; for when man becomes
nonexistent, he returns to dust and mineral.
Therefore, though the world of contingency exists, in
relation to the existence of God it is nonexistent and
nothingness. Man and dust both exist, but how great the
difference between the existence of the mineral and that of
man! The one in relation to the other is nonexistence. In
the same way, the existence of creation in relation to the
existence of God is nonexistence. Thus it is evident and
clear that although the beings exist, in relation to God and
to the Word of God they are nonexistent. This is the beginning
and the end of the Word of God, Who says: "I am
Alpha and Omega"; for He is the beginning and the end of
Bounty. The Creator always had a creation; the rays have
always shone and gleamed from the reality of the sun, for
without the rays the sun would be opaque darkness. The
names and attributes of God require the existence of beings,
and the Eternal Bounty does not cease. If it were to,
it would be contrary to the perfections of God.

+P282{~
81

REINCARNATION

Question.--What is the truth of the question of reincarnation,
which is believed by some people?
Answer.--The object of what we are about to say is to
explain the reality--not to deride the beliefs of other
people; it is only to explain the facts; that is all. We do not
oppose anyone's ideas, nor do we approve of criticism.
Know, then, that those who believe in reincarnation are
of two classes: one class does not believe in the spiritual
punishments and rewards of the other world, and they
suppose that man by reincarnation and return to this
world gains rewards and recompenses; they consider
heaven and hell to be restricted to this world and do not
speak of the existence of the other world. Among these
there are two further divisions. One division thinks that
man sometimes returns to this world in the form of an
animal in order to undergo severe punishment and that,
after enduring this painful torment, he will be released
from the animal world and will come again into the human
world; this is called transmigration. The other division
thinks that from the human world one again returns to the
human world, and that by this return rewards and
punishments for a former life are obtained; this is called
reincarnation. Neither of these classes speak of any other
world besides this one.
The second sort of believers in reincarnation affirm the
existence of the other world, and they consider reincarnation
the means of becoming perfect--that is, they think
that man, by going from and coming again to this world,

+P283{~
will gradually acquire perfections, until he reaches the
inmost perfection. In other words, that men are composed
of matter and force: matter in the beginning--that is to
say, in the first cycle--is imperfect, but on coming repeatedly
to this world it progresses and acquires refinement
and delicacy, until it becomes like a polished mirror;
and force, which is no other than spirit, is realized in it
with all the perfections.
This is the presentation of the subject by those who believe
in reincarnation and transmigration. We have condensed
it; if we entered into the details, it would take
much time. This summary is sufficient. No logical
arguments and proofs of this question are brought forward;
they are only suppositions and inferences from
conjectures, and not conclusive arguments. Proofs must
be asked for from the believers in reincarnation, and not
conjectures, suppositions and imaginations.
But you have asked for arguments of the impossibility
of reincarnation. This is what we must now explain. The
first argument for its impossibility is that the outward is
the expression of the inward; the earth is the mirror of the
Kingdom; the material world corresponds to the spiritual
world. Now observe that in the sensible world appearances
are not repeated, for no being in any respect is identical
with, nor the same as, another being. The sign of
singleness is visible and apparent in all things. If all the
granaries of the world were full of grain, you would not
find two grains absolutely alike, the same and identical
without any distinction. It is certain that there will be differences
and distinctions between them. As the proof of
uniqueness exists in all things, and the Oneness and Unity
of God is apparent in the reality of all things, the repetition
of the same appearance is absolutely impossible. Therefore,
reincarnation, which is the repeated appearance of
the same spirit with its former essence and condition in
this same world of appearance, is impossible and unrealizable.

+P284{~
As the repetition of the same appearance is impossible
and interdicted for each of the material beings, so for
spiritual beings also, a return to the same condition,
whether in the arc of descent or in the arc of ascent, is interdicted
and impossible, for the material corresponds to
the spiritual.
Nevertheless, the return of material beings with regard
to species is evident; so the trees which during former
years brought forth leaves, blossoms and fruits in the
coming years will bring forth exactly the same leaves,
blossoms and fruits. This is called the repetition of species.
If anyone makes an objection saying that the leaf, the
blossom and the fruit have been decomposed, and have
descended from the vegetable world to the mineral world,
and again have come back from the mineral world to the
vegetable world, and, therefore, there has been a repetition--
the answer is that the blossom, the leaf and the fruit
of last year were decomposed, and these combined elements
were disintegrated and were dispersed in space, and
that the particles of the leaf and fruit of last year, after decomposition,
have not again become combined, and have
not returned. On the contrary, by the composition of new
elements, the species has returned. It is the same with the
human body, which after decomposition becomes disintegrated,
and the elements which composed it are dispersed.
If, in like manner, this body should again return
from the mineral or vegetable world, it would not have
exactly the same composition of elements as the former
man. Those elements have been decomposed and dispersed;
they are dissipated in this vast space. Afterward,
other particles of elements have been combined, and a second
body has been formed; it may be that one of the particles
of the former individual has entered into the composition
of the succeeding individual, but these particles have
not been conserved and kept, exactly and completely,
without addition or diminution, so that they may be combined

+P285{~
again, and from that composition and mingling another
individual may come into existence. So it cannot be
proved that this body with all its particles has returned;
that the former man has become the latter; and that, consequently,
there has been repetition; that the spirit also,
like the body, has returned; and that after death its essence
has come back to this world.
If we say that this reincarnation is for acquiring perfections
so that matter may become refined and delicate, and
that the light of the spirit may be manifest in it with the
greatest perfection, this also is mere imagination. For,
even supposing we believe in this argument, still change of
nature is impossible through renewal and return. The essence
of imperfection, by returning, does not become the
reality of perfection; complete darkness, by returning,
does not become the source of light; the essence of weakness
is not transformed into power and might by returning,
and an earthly nature does not become a heavenly
reality. The tree of &Zaqqum,+F1 no matter how frequently it
may come back, will not bring forth sweet fruit, and the
good tree, no matter how often it may return, will not bear
a bitter fruit. Therefore, it is evident that returning and
coming back to the material world does not become the
cause of perfection. This theory has no proofs nor evidences;
it is simply an idea. No, in reality the cause of acquiring
perfections is the bounty of God.
The Theosophists believe that man on the arc of ascent+F2
will return many times until he reaches the Supreme
Center; in that condition matter becomes a clear mirror,
the light of the spirit will shine upon it with its full power,
and essential perfection will be acquired. Now, this is an
established and deep theological proposition, that the
material worlds are terminated at the end of the arc of descent,
and that the condition of man is at the end of the arc

+F1 The infernal tree mentioned in the &Qur'an.
+F2 i.e., of the Circle of Existence.

+P286{~
of descent, and at the beginning of the arc of ascent, which
is opposite to the Supreme Center. Also, from the beginning
to the end of the arc of ascent, there are numerous
spiritual degrees. The arc of descent is called beginning,+F1
and that of ascent is called progress.+F2 The arc of descent
ends in materialities, and the arc of ascent ends in
spiritualities. The point of the compass in describing a circle
makes no retrograde motion, for this would be contrary
to the natural movement and the divine order;
otherwise, the symmetry of the circle would be spoiled.
Moreover, this material world has not such value or
such excellence that man, after having escaped from this
cage, will desire a second time to fall into this snare. No,
through the Eternal Bounty the worth and true ability of
man becomes apparent and visible by traversing the degrees
of existence, and not by returning. When the shell is
once opened, it will be apparent and evident whether it
contains a pearl or worthless matter. When once the plant
has grown it will bring forth either thorns or flowers; there
is no need for it to grow up again. Besides, advancing and
moving in the worlds in a direct order according to the
natural law is the cause of existence, and a movement
contrary to the system and law of nature is the cause of
nonexistence. The return of the soul after death is contrary
to the natural movement, and opposed to the divine
system.
Therefore, by returning, it is absolutely impossible to
obtain existence; it is as if man, after being freed from the
womb, should return to it a second time. Consider what a
puerile imagination this is which is implied by the belief in
reincarnation and transmigration. Believers in it consider
the body as a vessel in which the spirit is contained, as
water is contained in a cup; this water has been taken from
one cup and poured into another. This is child's play.

+F1 Lit., bringing forth.
+F2 Lit., producing something new.

+P287{~
They do not realize that the spirit is an incorporeal being,
and does not enter and come forth, but is only connected
with the body as the sun is with the mirror. If it were thus,
and the spirit by returning to this material world could
pass through the degrees and attain to essential perfection,
it would be better if God prolonged the life of the spirit in
the material world until it had acquired perfections and
graces; it then would not be necessary for it to taste of the
cup of death, or to acquire a second life.
The idea that existence is restricted to this perishable
world, and the denial of the existence of divine worlds,
originally proceeded from the imaginations of certain believers
in reincarnation; but the divine worlds are infinite.
If the divine worlds culminated in this material world,
creation would be futile: nay, existence would be pure
child's play. The result of these endless beings, which is
the noble existence of man, would come and go for a few
days in this perishable dwelling, and after receiving
punishments and rewards, at last all would become perfect.
The divine creation and the infinite existing beings
would be perfected and completed, and then the Divinity
of the Lord, and the names and qualities of God, on behalf
of these spiritual beings, would, as regards their effect, result
in laziness and inaction! "Glory to thy Lord, the Lord
Who is sanctified from all their descriptions."+F1
Such were the limited minds of the former philosophers,
like Ptolemy and the others who believed and
imagined that the world, life and existence were restricted
to this terrestrial globe, and that this boundless space was
confined within the nine spheres of heaven, and that all
were empty and void. Consider how greatly their
thoughts were limited and how weak their minds. Those
who believe in reincarnation think that the spiritual
worlds are restricted to the worlds of human imagination.
Moreover, some of them, like the Druzes and the

+F1 Cf. &Qur'an 37:180.

+P288{~
Nusayris, think that existence is restricted to this physical
world. What an ignorant supposition! For in this universe
of God, which appears in the most complete perfection,
beauty and grandeur, the luminous stars of the material
universe are innumerable! Then we must reflect how limitless
and infinite are the spiritual worlds, which are the
essential foundation. "Take heed ye who are endued with
discernment."+F1
But let us return to our subject. In the Divine Scriptures
and Holy Books "return" is spoken of, but the ignorant
have not understood the meaning, and those who believed
in reincarnation have made conjectures on the subject.
For what the divine Prophets meant by "return" is
not the return of the essence, but that of the qualities; it is
not the return of the Manifestation, but that of the perfections.
In the Gospel it says that John, the son of Zacharias,
is Elias. These words do not mean the return of the rational
soul and personality of Elias in the body of John, but
rather that the perfections and qualities of Elias were
manifested and appeared in John.
A lamp shone in this room last night, and when tonight
another lamp shines, we say the light of last night is again
shining. Water flows from a fountain; then it ceases; and
when it begins to flow a second time, we say this water is
the same water flowing again; or we say this light is identical
with the former light. It is the same with the spring of
last year, when blossoms, flowers and sweet-scented
herbs bloomed, and delicious fruits were brought forth;
next year we say that those delicious fruits have come
back, and those blossoms, flowers and blooms have returned
and come again. This does not mean that exactly
the same particles composing the flowers of last year have,
after decomposition, been again combined and have then
come back and returned. On the contrary, the meaning is
that the delicacy, freshness, delicious perfume and wonderful

+F1 &Qur'an 59:2.

+P289{~
color of the flowers of last year are visible and apparent
in exactly the same manner in the flowers of this
year. Briefly, this expression refers only to the resemblance
and likeness which exist between the former
and latter flowers. The "return" which is mentioned in the
Divine Scriptures is this: it is fully explained by the Supreme
Pen+F1 in the &Kitab-i-Iqan. Refer to it, so that you
may be informed of the truth of the divine mysteries.
Upon you be greetings and praise.

+F1 &Baha'u'llah.

+P290{~
82

PANTHEISM

Question.--How do the Theosophists and the &Sufis understand
the question of pantheism?+F1 What does it mean, and
how nearly does it approximate to the truth?
Answer.--Know that the subject of pantheism is ancient.
It is a belief not restricted to the Theosophists and
the &Sufis; on the contrary, some of the sages of Greece believed
in it, like Aristotle, who said, "The simple truth is
all things, but it is not any one of them." In this case,
"simple" is the opposite of "composed"; it is the isolated
Reality, which is purified and sanctified from composition
and division, and which resolves Itself into innumerable
forms. Therefore, Real Existence is all things, but It is not
one of the things.
Briefly, the believers in pantheism think that Real Existence
can be compared to the sea, and that beings are like
the waves of the sea. These waves, which signify the beings,
are innumerable forms of that Real Existence; therefore,
the Holy Reality is the Sea of Preexistence,+F2 and the
innumerable forms of the creatures are the waves which
appear.
Likewise, they compare this theory to real unity and
the infinitude of numbers; the real unity reflects itself in
the degrees of infinite numbers, for numbers are the repetition
of the real unity. So the number two is the repetition
of one, and it is the same with the other numbers.

+F1 Lit., the unity of existence.
+F2 God.

+P291{~
One of their proofs is this: all beings are things known
of God; and knowledge without things known does not
exist, for knowledge is related to that which exists, and not
to nothingness. Pure nonexistence can have no specification
or individualization in the degrees of knowledge.
Therefore, the realities of beings, which are the things
known of God the Most High, have the existence which
knowledge has,+F1 since they have the form of the Divine
Knowledge, and they are preexistent, as the Divine
Knowledge is preexistent. As knowledge is preexistent,
the things known are equally so, and the individualizations
and the specifications of beings, which are the
preexistent knowledges of the Essence of Unity, are the
Divine Knowledge itself. For the realities of the Essence of
Unity, knowledge, and the things known, have an absolute
unity which is real and established. Otherwise, the
Essence of Unity would become the place of multiple
phenomena, and the multiplicity of preexistences+F2 would
become necessary, which is absurd.
So it is proved that the things known constitute knowledge
itself, and knowledge the Essence itself--that is to
say, that the Knower, the knowledge and the things
known are one single reality. And if one imagines anything
outside of this, it necessitates coming back to the
multiplicity of preexistences and to enchainment;+F3 and
preexistences end by becoming innumerable. As the individualization
and the specification of beings in the knowledge
of God were the Essence of Unity itself, and as there
was not any difference between them, there was but one
veritable Unity, and all the things known were diffused
and included in the reality of the one Essence--that is to
say, that, according to the mode of simplicity and of unity,

+F1 i.e., an intellectual existence.
+F2 gods.
+F3 i.e., infinite continuation of causes and effects.

+P292{~
they constitute the knowledge of God the Most High, and
the Essence of the Reality. When God manifested His
glory, these individualizations and these specifications of
beings which had a virtual existence--that is to say, which
were a form of the Divine Knowledge--found their existence
substantiated in the external world; and this Real
Existence resolved Itself into infinite forms. Such is the
foundation of their argument.
The Theosophists and the &Sufis are divided into two
branches: one, comprising the mass, who, simply in the
spirit of imitation, believe pantheism without comprehending
the meaning of their renowned savants; for the
mass of the &Sufis believe that the signification of Being is
general existence, taken substantively, which is comprehended
by the reason and the intelligence--that is to
say, that man comprehends it. Instead of that, this general
existence is one of the accidents which penetrate the
reality of beings, and the qualities of beings are the essence.
This accidental existence, which is dependent on
beings, is like other properties of things which depend on
them. It is an accident among accidents, and certainly that
which is the essence is superior to that which is the accident.
For the essence is the origin, and the accident is the
consequence; the essence is dependent on itself, and the
accident is dependent on something else--that is to say, it
needs an essence upon which to depend. In this case, God
would be the consequence of the creature. He would have
need of it, and it would be independent of Him.
For example, each time that the isolated elements combine
conformably to the divine universal system, one
being among beings comes into the world. That is to say,
that when certain elements combine, a vegetable existence
is produced; when others combine, it is an animal; again
others combine, and they produce different creatures. In
this case, the existence of things is the consequence of their

+P293{~
reality: how could it be that this existence, which is an accident
among accidents, and necessitates another essence
upon which it depends, should be the Preexistent Essence,
the Author of all things?
But the initiated savants of the Theosophists and &Sufis,
who have studied this question, think there are two
categories of existence. One is general existence, which is
understood by the human intelligence; this is a phenomenon,
an accident among accidents, and the reality of the
things is the essence. But pantheism does not apply to this
general and imaginary existence, but only to the Veritable
Existence, freed and sanctified from all other interpretation;
through It all things exist, and It is the Unity through
which all things have come into the world, such as matter,
energy and this general existence which is comprehended
by the human mind. Such is the truth of this question according
to the Theosophists and the &Sufis.
Briefly, with regard to this theory that all things exist
by the Unity, all are agreed--that is to say, the philosophers
and the Prophets. But there is a difference between
them. The Prophets say, The Knowledge of God has no
need of the existence of beings, but the knowledge of the
creature needs the existence of things known; if the
Knowledge of God had need of any other thing, then it
would be the knowledge of the creature, and not that of
God. For the Preexistent is different from the phenomenal,
and the phenomenal is opposed to the Preexistent;
that which we attribute to the creature--that is, the necessities
of the contingent beings--we deny for God; for
purification, or sanctification from imperfections, is one of
His necessary properties. So in the phenomenal we see
ignorance; in the Preexistent we recognize knowledge. In
the phenomenal we see weakness; in the Preexistent we
recognize power. In the phenomenal we see poverty; in
the Preexistent we recognize wealth. So the phenomenal is

+P294{~
the source of imperfections, and the Preexistent is the sum
of perfections. The phenomenal knowledge has need of
things known; the Preexistent Knowledge is independent
of their existence. So the preexistence of the specification
and of the individualization of beings which are the things
known of God the Most High does not exist; and these divine
and perfect attributes are not so understood by the
intelligence that we can decide if the Divine Knowledge
has need of things known or not.
Briefly, this is the principal argument of the &Sufis; and
if we wished to mention all their proofs and explain their
answers, it would take a very long time. This is their decisive
proof and their plain argument--at least, of the savants
of the &Sufis and the Theosophists.
But the question of the Real Existence by which all
things exist--that is to say, the reality of the Essence of
Unity through which all creatures have come into the
world--is admitted by everyone. The difference resides
in that which the &Sufis say, "The reality of the things is the
manifestation of the Real Unity." But the Prophets say, "it
emanates from the Real Unity"; and great is the difference
between manifestation and emanation. The appearance in
manifestation means that a single thing appears in infinite
forms. For example, the seed, which is a single thing possessing
the vegetative perfections, which it manifests in
infinite forms, resolving itself into branches, leaves,
flowers and fruits: this is called appearance in manifestation;
whereas in the appearance through emanation this
Real Unity remains and continues in the exaltation of Its
sanctity, but the existence of creatures emanates from It
and is not manifested by It. It can be compared to the sun
from which emanates the light which pours forth on all the
creatures; but the sun remains in the exaltation of its sanctity.
It does not descend, and it does not resolve itself into
luminous forms; it does not appear in the substance of

+P295{~
things through the specification and the individualization
of things; the Preexistent does not become the phenomenal;
independent wealth does not become enchained
poverty; pure perfection does not become absolute imperfection.
To recapitulate: the &Sufis admit God and the creature,
and say that God resolves Himself into the infinite forms
of the creatures, and manifests like the sea, which appears
in the infinite forms of the waves. These phenomenal and
imperfect waves are the same thing as the Preexistent Sea,
which is the sum of all the divine perfections. The
Prophets, on the contrary, believe that there is the world
of God, the world of the Kingdom, and the world of Creation:
three things. The first emanation from God is the
bounty of the Kingdom, which emanates and is reflected
in the reality of the creatures, like the light which emanates
from the sun and is resplendent in creatures; and this
bounty, which is the light, is reflected in infinite forms in
the reality of all things, and specifies and individualizes itself
according to the capacity, the worthiness and the intrinsic
value of things. But the affirmation of the &Sufis requires
that the Independent Wealth should descend to the
degree of poverty, that the Preexistent should confine itself
to phenomenal forms, and that Pure Power should be
restricted to the state of weakness, according to the limitations
of contingent beings. And this is an evident error.
Observe that the reality of man, who is the most noble of
creatures, does not descend to the reality of the animal,
that the essence of the animal, which is endowed with the
powers of sensation, does not abase itself to the degree of
the vegetable, and that the reality of the vegetable, which
is the power of growth, does not descend to the reality of
the mineral.
Briefly, the superior reality does not descend nor abase
itself to inferior states; then how could it be that the Universal

+P296{~
Reality of God, which is freed from all descriptions
and qualifications, notwithstanding Its absolute sanctity
and purity, should resolve Itself into the forms of the
realities of the creatures, which are the source of imperfections?
This is a pure imagination which one cannot
conceive.
On the contrary, this Holy Essence is the sum of the
divine perfections; and all creatures are favored by the
bounty of resplendency through emanation, and receive
the lights, the perfection and the beauty of Its Kingdom, in
the same way that all earthly creatures obtain the bounty
of the light of the rays of the sun, but the sun does not descend
and does not abase itself to the favored realities of
earthly beings.
After dinner, and considering the lateness of the hour,
there is no time to explain further.
Salutations.

+P297{~
83

THE FOUR METHODS OF ACQ