Bahá’í World/Volume 6/Excerpts from Bahá’í Sacred Writings
EXCERPTS FROM BAHÁ’Í SACRED WRITINGS
BAHÁ’U’LLÁH
From "Gleanings from the Writings of Bahá’u’lláh”
MAN is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he will readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words “The Kingdom shall be God’s” may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The one true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance voiceth continually this call: “All things have I willed for thee, and thee, too, for thine own sake.” If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: “Thou shalt see in it no hollows or rising hills.”
The generations that have gone before you—whither are they fled? And those round whom in life circled the fairest and the loveliest of the land, where now are they? Profit by their example, O people, and be not of them that are gone astray.
Others ere long will lay hands on what ye possess, and enter into your habitations. Incline your ears to My words, and be not numbered among the foolish.
For every one of you his paramount duty is to choose for himself that on which no other may infringe and none usurp from him. Such a thing—and to this the Almighty is My witness—is the love of God, could ye but perceive it.
Build ye for yourselves such houses as the rain and floods can never destroy, which shall protect you from the changes and chances of this life. This is the instruction of Him Whom the world hath wronged and forsaken.
Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance.
Liberty must, in the end, lead to sedition,
whose flames none can quench. Thus
warneth you He Who is the Reckoner, the
All-Knowing. Know ye that the embodiment
of liberty and its symbol is the
animal. That which beseemeth man is
submission unto such restraints as will protect
him from his own ignorance, and guard
him against the harm of
the[Page 137]
mischief-maker. Liberty
causeth man to overstep
the bounds of propriety, and to infringe on
the dignity of his station. It debaseth him
to the level of extreme depravity and wickedness.
Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing.
Say: True liberty consisteth in man’s submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.
All-praise to the unity of God, and all-honor to Him, the sovereign Lord, the incomparable and all—glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasements of remoteness and the perils of ultimate extinction, hath received them into the Kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all—pervading mercy, could have possibly achieved it. How could it, otherwise, have been possible for sheer nothingness to have acquired by itself the worthiness and capacity to emerge from its state of non-existence into the realm of being?
Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation . . . Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.
These energies with which the Day-Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.
And since there can be no tie of direct
intercourse to bind the one true God with
His creation, and no resemblance whatever
can exist between the transient and the
Eternal, the contingent and the Absolute,
He hath ordained that in every age and
dispensation a pure and stainless Soul be
made manifest in the kingdoms of earth
and heaven. Unto this subtle, this
mysterious and ethereal Being He hath assigned
a twofold nature; the physical, pertaining
to the world of matter, and the spiritual,
which is born of the substance of God
Himself. He hath, moreover, conferred
upon Him a double station. The first
station, which is related to His innermost
reality, representeth Him as One Whose
voice is the voice of God Himself. To this
testifieth the tradition: “Manifold and
mysterious is My relationship with God”
. . . The second station is the human
station, exemplified by the following
verses:[Page 138]
“I am but a man
like you.” “Say, praise
be to my Lord! Am I more than a man,
an apostle?” These Essences of Detachment,
these resplendent Realities are the
channels of God’s all—pervasive grace. Led
by the light of unfailing guidance, and
invested with supreme sovereignty, they are
commissioned to use the inspiration of their
words, the effusions of their infallible grace
and the sanctifying breeze of their revelation
for the cleansing of every longing
heart and receptive spirit from the dross
and dust of earthly cares and limitations.
Then, and only then, will the Trust of
God, latent in the reality of man, emerge as
resplendent as the rising Orb of Divine
Revelation from behind the veil of concealment,
and implant the ensign of its revealed
glory upon the summit of men's hearts.
From the foregoing passages and allusions it hath been made indubitably clear that in the kingdoms of earth and heaven there must needs be manifested a Being, an Essence Who shall act as a Manifestation and Vehicle for the transmission of the grace of the Divinity Itself, the Sovereign Lord of all. Through the Teachings of this Day-Star of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed. It is for this very purpose that in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the eternal can reveal.
Can one of sane mind ever seriously imagine that, in view of certain words the meaning of which he cannot comprehend, the portal of God’s infinite guidance can ever be closed in the face of men? Can he ever conceive for these Divine Luminaries, these resplendent Lights either a beginning or an end? What outpouring flood can compare with the stream of His all—embracing grace, and what blessing can excel the evidences of so great and pervasive a mercy? There can be no doubt whatever that if for one moment the tide of His mercy and grace were to be withheld from the world, it would completely perish. For this reason, from the beginning that hath no beginning the portals of Divine mercy have been flung open to the face of all created things, and the clouds of Truth will continue to the end that hath no end to rain on the soil of human capacity, reality and personality their favors and bounties. Such hath been God’s method continued from everlasting to everlasting.
The Purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves. That the divers communions of the earth, and the manifold systems of religious belief, should never be allowed to foster the feelings of animosity among men is, in this Day, of the essence of the Faith of God and His Religion.
Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have they expected His coming, how frequently have they prayed that the breeze of Divine mercy might blow, and the promised Beauty step forth from behind the veil of concealment, and be made manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face—the face of God Himself. . . .
Reflect, what could have been the motive
for such deeds? What could have prompted
such behavior towards the Revealers of the
beauty of the All-Glorious? Whatever in
days gone by hath been the cause of the
denial and opposition of those people hath
now led to the perversity of the people of
this age. To maintain that the testimony
of Providence was incomplete, that it hath
therefore been the cause of the denial of
the people, is but open blasphemy. How
far from the grace of the All-Bountiful and
from His loving providence and tender
mercies it is to single out a soul from
amongst all men for the guidance of His
creatures, and, on one hand, to withhold
from Him the full measure of His
divine[Page 139]
testimony, and,
on the other, inflict severe
retribution on His people for having turned
away from His chosen One! Nay, the
manifold bounties of the Lord of all beings
have, at all times, through the Manifestations
of His Divine Essence, encompassed
the earth and all that dwell therein. Not
for a moment hath His grace been withheld,
nor have the showers of His loving-kindness
ceased to rain upon mankind. Consequently,
such behavior can be attributed
to naught save the petty-mindedness of such
souls as tread the valley of
arrogance and pride, are lost in the wilds of
remoteness, walk in the ways of their idle
fancy, and follow the dictates of the
leaders of their faith. Their chief concern
is mere opposition; their sole desire is to
ignore the truth. Unto every discerning
observer it is evident and manifest that had
these people in the days of each of the
Manifestations of the Sun of Truth sanctified
their eyes, their ears, and their hearts
from whatever they had seen, heard, and
felt, they surely would not have been
deprived of beholding the beauty of God,
nor strayed far from the habitations of
glory. But having weighed the testimony
of God by the standard of their own
knowledge, gleaned from the teachings of
the leaders of their faith, and found it at
variance with their limited understanding,
they arose to perpetrate such unseemly
acts. . . .
Consider Moses! Armed with the rod of celestial dominion, adorned with the white hand of Divine knowledge, and proceeding from the Párán of the love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. Surely you are aware of the fierce opposition of Pharaoh and his people, and of the stones of idle fancy which the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the fire of that sacred Tree, oblivious of the truth that no earthly water can quench the flames of Divine wisdom, nor mortal blasts extinguish the lamp of everlasting dominion. Nay, rather, such water cannot but intensify the burning of the flame, and such blasts cannot but ensure the preservation of the lamp, were ye to observe with the eye of discernment, and walk in the way of God’s holy will and pleasure. . . .
And when the days of Moses were ended,
and the light of Jesus, shining forth from
the Day-Spring of the Spirit, encompassed
the world, all the people of Israel arose in
protest against Him. They clamored that
He Whose advent the Bible had foretold
must needs promulgate and fulfil the laws
of Moses whereas this youthful Nazarene,
who laid claim to the station of the divine
Messiah, had annulled the law of divorce
and of the sabbath day—the most weighty
of all the laws of Moses. Moreover, what
of the signs of the Manifestation yet to
come? These people of Israel are even
unto the present day still expecting that
Manifestation which the Bible hath foretold!
How many Manifestations of Holiness, how
many Revealers of the light
everlasting, have appeared since the time
of Moses, and yet Israel, wrapt in the
densest veils of satanic fancy and false
imaginings, is still expectant that the idol
of her own handiwork will appear with
such signs as she herself hath conceived!
Thus hath God laid hold of them for their
sins, hath extinguished in them the spirit
of faith, and tormented them with the
flames of the nethermost fire. And this for
no other reason except that Israel refused
to apprehend the meaning of such words
as have been revealed in the Bible
concerning the signs of the coming Revelation.
As she never grasped their true significance,
and, to outward seeming, such events never
came to pass, she, therefore, remained
deprived of recognizing the beauty of Jesus
and of beholding the Face of God. And
they still await His coming! From time
immemorial even unto this day, all the
kindreds and peoples of the earth have clung
to such fanciful and unseemly thoughts,
and thus have deprived themselves of
the[Page 140]
clear waters streaming
from the springs of purity and holiness. . . .
To them that are endowed with understanding, it is clear and manifest that, when the fire of the love of Jesus consumed the veils of Jewish limitations, and His authority was made apparent and partially enforced, He, the Revealer of the unseen Beauty, addressing one day His disciples, referred unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: “I go away and come again unto you.” And in another place He said:
“I go and another will come, Who will tell you all that I have not told you, and will fulfil all that I have said.” Both these sayings have but one meaning, were ye to ponder upon the Manifestations of the Unity of God with Divine insight.
House occupied by Bahá’u’lláh, Qaṣr Mazra‘ih, ‘Akká, Palestine.
Every discerning observer will recognize
that in the Dispensation of the Qur’án both
the Book and the Cause of Jesus were confirmed.
As to the matter of names,
Muḥammad, Himself, declared: “I am
Jesus.” He recognized the truth of the
signs, prophecies, and words of Jesus,
and[Page 141]
testified that they
were all of God. In
this sense, neither the person of Jesus nor
His writings hath differed from that of
Muḥammad and of His holy Book, inasmuch
as both have championed the Cause
of God, uttered His praise, and revealed
His commandments. Thus it is that Jesus,
Himself, declared: “I go away and come
again unto you.” Consider the sun. Were
it to say now, “I am the sun of yesterday,”
it would speak the truth. And should it,
bearing the sequence of time in mind, claim
to be other than that sun, it still would
speak the truth. In like manner, if it be
said that all the days are but one and the
same, it is correct and true. And if it be
said, with respect to their particular names
and designations, that they differ, that again
is true. For though they are the same, yet
one doth recognize in each a separate
designation, a specific attribute, a particular
character. Conceive accordingly the distinction,
variation, and unity characteristic
of the various Manifestations of holiness,
that thou mayest comprehend the allusions
made by the Creator of all names and
attributes to the mysteries of distinction
and unity, and discover the answer to thy
question as to why that everlasting Beauty
should have, at sundry times, called Himself
by different names and titles. . . .
It is evident that changes brought about in every Dispensation constitute the dark clouds that intervene between the eye of man’s understanding and the Divine Luminary which shineth forth from the dayspring of the Divine Essence. Consider how men for generations have been blindly imitating their fathers, and have been trained according to such ways and manners as have been laid down by the dictates of their Faith. Were these men, therefore, to discover suddenly that a Man, Who hath been living in their midst, Who, with respect to every human limitation, hath been their equal, had risen to abolish every established principle imposed by their Faith —principles by which for centuries they have been disciplined, and every opposer and denier of which they have come to regard as infidel, profligate and wicked,— they would of a certainly be veiled and hindered from acknowledging His truth. Such things are as “clouds” that veil the eyes of those whose inner being hath not tasted the Salsabil of detachment, nor drunk from the Kawthar of the knowledge of God. Such men, when acquainted with those circumstances, become so veiled that, without the least question, they pronounce the Manifestation of God as infidel, and sentence Him to death. You must have heard of such things taking place all down the ages, and are now observing them in these days.
It behooveth us, therefore, to make the utmost endeavor, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self.
The beginning of all things is the knowledge of God, and the end of all things is strict observance of whatsoever hath been sent down from the empyrean of the Divine Will that pervadeth all that is in the heavens and all that is on the earth.
The Divine Springtime is come, O Most Exalted Pen, for the Festival of the All-Merciful is fast approaching. Bestir thyself, and magnify, before the entire creation, the name of God, and celebrate His praise, in such wise that all created things may be regenerated and made new. Speak, and hold not thy peace. The day-star of blissfulness shineth above the horizon of Our name, the Blissful, inasmuch as the kingdom of the name of God hath been adorned with the ornament of the name of thy Lord, the Creator of the heavens. Arise before the nations of the earth, and arm thyself with the power of this Most Great Name, and be not of those who tarry.
Methinks that thou hast halted and
movest not upon My Tablet. Could the
brightness of the Divine Countenance have
bewildered thee, or the idle talk of the
froward filled thee with grief and paralyzed
thy movement? Take heed lest anything
deter thee from extolling the greatness of
this Day—the Day whereon the Finger of
majesty and power hath opened the seal
of[Page 142]
the Wine of Reunion,
and called all who are in the heavens
and all who are on the
earth. Preferrest thou to tarry when the
breeze announcing the Day of God hath
already breathed over thee, or art thou of
them that are shut out as by a veil from
Him?
No veil whatever have I allowed, O Lord of all names and Creator of the heavens, to shut me from the recognition of the glories of Thy Day—the Day which is the lamp of guidance unto the whole world, and the sign of the Ancient of Days unto all them that dwell therein. My silence is by reason of the veils that have blinded Thy creatures’ eyes to Thee, and my muteness is because of the impediments that have hindered Thy people from recognizing Thy truth. Thou knowest what is in me, but I know not what is in Thee. Thou art the All-Knowing, the All-Informed. By Thy name that excelleth all other names! If Thy overruling and all-compelling behest should ever reach me, it would empower me to revive the souls of all men, through Thy most exalted Word, which I have heard uttered by Thy Tongue of power in Thy Kingdom of glory. It would enable me to announce the revelation of Thy effulgent countenance wherethrough that which lay hidden from the eyes of men hath been manifested in Thy name, the Perspicuous, the sovereign Protector, the Self-Subsisting.
Canst thou discover any one but Me, O Pen, in this Day? What hath become of the creation and the manifestations thereof? What of the names and their kingdom? Whither are gone all created things, whether seen or unseen? What of the hidden secrets of the universe and its revelations? Lo, the entire creation hath passed away! Nothing remaineth except My Face, the Ever-Abiding, the Resplendent, the All-Glorious.
This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of Thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have, then, called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days.
Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine Unity, if ye be of them that apprehend and believe this truth. Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever pertaineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose. Whoso maketh the slightest possible difference between their persons, their words, their messages, their acts and manners, hath indeed disbelieved in God, hath repudiated His signs, and betrayed the Cause of His Messengers.
Look not upon the creatures of God except with the eye of kindliness and of mercy, for Our loving providence hath pervaded all created things, and Our grace encompassed the earth and the heavens. This is the Day whereon the true servants of God partake of the life-giving waters of reunion, the Day whereon those that are nigh unto Him are able to drink of the soft-flowing river of immortality, and they who believe in His unity the wine of His Presence, through their recognition of Him Who is the Highest and Last End of all, in Whom the Tongue of Majesty and Glory voiceth the call: “The Kingdom is Mine. I, Myself, am, of Mine own right, its Ruler.”
Attract the hearts of men, through the
call of Him the one alone Beloved. Say:
This is the Voice of God, if ye do but
hearken. This is the Day-Spring of the
Revelation of God, did ye but know it.
This is the Dawning-Place of the Cause of
God, were ye to recognize it. This is the
Source of the commandment of God, did
ye but judge it fairly. This is the manifest
and hidden Secret; would that ye might
perceive it. O peoples of the world! Cast
away, in My name that transcendeth
all[Page 143]
other names, the things
ye possess, and
immerse yourselves in this Ocean in whose
depths lay hidden the pearls of wisdom and
of utterance, an ocean that surgeth in My
name, the All—Merciful.
Lauded and glorified art Thou, O Lord, my God! How can I make mention of Thee, assured as I am that no tongue, however deep its wisdom, can befittingly magnify Thy name, nor can the bird of the human heart, however great its longing, ever hope to ascend into the heaven of Thy majesty and knowledge.
If I describe Thee, O my God, as Him Who is the All-Perceiving, I find myself compelled to admit that they Who are the highest Embodiments of perception have been created by virtue of Thy behest. And if I extol Thee as Him Who is the All-Wise, I, likewise, am forced to recognize that the Well-Springs of wisdom have themselves been generated through the operation of Thy Will. And if I proclaim Thee as the Incomparable One, I soon discover that They Who are the inmost essence of oneness have been sent down by Thee and are but the evidences of Thine handiwork. And if I acclaim Thee as the Knower of all things, I must confess that They Who are the Quintessence of knowledge are but the creation instruments of Thy Purpose.
Exalted, immeasurably exalted, art Thou above the strivings of mortal man to unravel Thy mystery, to describe Thy glory, or even to hint at the nature of Thine Essence. For whatever such strivings may accomplish, they never can hope to transcend the limitations imposed upon Thy creatures, inasmuch as these efforts are actuated by Thy decree, and are begotten of Thine invention. The loftiest sentiments which the holiest of saints can express in praise of Thee, and the deepest wisdom which the most learned of men can utter in their attempts to comprehend Thy nature, all revolve around that Center Which is wholly subjected to Thy sovereignty, Which adoreth Thy Beauty, and is propelled through the movement of Thy Pen.
Nay, forbid it, O my God, that I should have uttered such words as must of necessity imply the existence of any direct relationship between the Pen of Thy Revelation and the essence of all created things. Far, far are They Who are related to Thee above the conception of such relationship! All comparisons and likenesses fail to do justice to the Tree of Thy Revelation, and every way is barred to the comprehension of the Manifestation of Thy Self and the Day—Spring of Thy Beauty.
Far, far from Thy glory be what mortal man can affirm of Thee, or attribute unto Thee, or the praise with which he can glorify Thee! Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.
No one else besides Thee hath, at any time, been able to fathom Thy mystery, or befittingly to extol Thy greatness. Unsearchable and high above the praise of men wilt Thou remain for ever. There is none other God but Thee, the Inaccessible, the Omnipotent, the Omniscient, the Holy of Holies.
All-praise and glory be to God Who, through the power of His might, hath delivered His creation from the nakedness of non-existence, and clothed it with the mantle of life. From among all created things He hath singled out for His special favor the pure, the gem-like reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory. This twofold distinction conferred upon him hath cleansed away from his heart the rust of every vain desire, and made him worthy of the vesture with which his Creator hath designed to clothe him. It hath served to rescue his soul from the wretchedness of ignorance.
This robe with which the body and soul
of man hath been adorned is the very
foundation of his well-being and development.
O, how blessed the day when, aided by the
grace and might of the one true God, man
will have freed himself from the
bondage[Page 144]
and corruption
of the world and all that is
therein and will have attained unto true
and abiding rest beneath the shadow of the
Tree of Knowledge!
Know thou that, according to what thy Lord the Lord of all men, hath decreed in His Book, the favors vouchsafed by Him unto mankind have been, and will ever remain, limitless in their range. First and foremost among these favors, which the Almighty hath conferred upon man, is the gift of understanding. His purpose in conferring such a gift is none other except to enable His creature to know and recognize the one true God—exalted be His glory. This gift giveth man the power to discern the truth in all things, leadeth him to that which is right, and helpeth him to discover the secrets of creation. Next in rank, is the power of vision, the chief instrument whereby his understanding can function. The sense of hearing, of the heart, and the like, are similarly to be reckoned among the gifts with which the human body is endowed. Immeasurably exalted is the Almighty Who hath created these powers, and revealed them in the body of man.
Thine eye is My trust, suffer not the dust of vain desires to becloud its luster. Thine ear is a sign of My bounty, let not the tumult of unseemly motives turn it away from My Word that encompasseth all creation. Thine heart is My treasury, allow not the treacherous hand of self to rob thee of the pearls which I have treasured therein. Thine hand is a symbol of My lovingkindness, hinder it not from holding fast unto My guarded and hidden Tablets. . . . Unasked, I have showered upon thee My grace. Unpetitioned, I have fulfilled thy wish. In spite of thy undeserving, I have singled thee out for My richest, My incalculable favors. . . . O My servants! Be as resigned and submissive as the earth, that from the soil of your being there may blossom the fragrant, the holy and multicolored hyacinths of My knowledge. Be ablaze as the fire, that ye may burn away the veils of heedlessness and set aglow, through the quickening energies of the love of God, the chilled and wayward heart.
Be light and untrammelled as the breeze, that ye may obtain admittance into the precincts of My court, My inviolable Sanctuary.
O My servants! Let not your vain hopes and idle fancies sap the foundations of your belief in the All-Glorious God, inasmuch as such imaginings have been wholly unprofitable unto men, and failed to direct their steps unto the straight Path. Think ye, O My servants, that the Hand of My all-encompassing, My overshadowing, and transcendent sovereignty is chained up, that the flow of Mine ancient, My ceaseless, and all-pervasive mercy is checked, or that the clouds of My sublime and unsurpassed favors have ceased to rain their gifts upon men? Can ye imagine that the wondrous works that have proclaimed My divine and resistless power are withdrawn, or that the potency of My will and purpose hath been deterred from directing the destinies of mankind? If it not be so, wherefore, then, have ye striven to prevent the deathless Beauty of My sacred and gracious Countenance from being unveiled to men’s eyes? Why have ye struggled to hinder the Manifestation of the Almighty and All-Glorious Being from shedding the radiance of His Revelation upon the earth? Were ye to be fair in your judgment, ye would readily recognize how the realities of all created things are inebriated with the joy of this new and wondrous Revelation, how all the atoms of the earth have been illuminated through the brightness of its glory. Vain and wretched is that which ye have imagined and still imagine!
Retrace your steps, O My servants, and
incline your hearts to Him Who is the
Source of your creation. Deliver yourselves
from your evil and corrupt affections, and
hasten to embrace the light of the undying
Fire that gloweth on the Sinai of this
mysterious and transcendent Revelation.
Corrupt not the holy, the all-embracing, and
primal Word of God, and seek not to
profane its sanctity or to debase its exalted
character. O heedless ones! Though the
wonders of My mercy have encompassed all
created things, both visible and invisible,
and though the revelations of My
grace[Page 145]
and bounty have
permeated every atom of
the universe, yet the rod with which I
can chastise the wicked is grievous, and the
fierceness of Mine anger against them
terrible. With ears that are sanctified from
vain-glory and worldly desires hearken unto
the counsels which I, in My merciful kindness,
have revealed unto you, and with your
inner and outer eyes contemplate the evidences
of My marvelous Revelations. . . .
O My servants! Deprive not yourselves of the unfading and resplendent Light that shineth within the Lamp of Divine glory. Let the flame of the love of God burn brightly within your radiant hearts. Feed it with the oil of Divine guidance, and protect it within the shelter of your constancy. Guard it within the globe of trust and detachment from all else but God, so that the evil whisperings of the ungodly may not extinguish its light. O My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been preordained in God’s irrevocable and hidden Tablets. If no one be willing to direct his steps towards its shores, if every one should fail to arise and find Him, can such a failure be said to have robbed this ocean of its power or to have lessened, to any degree, its treasures? How vain, how contemptible, are the imaginations which your hearts have devised, and are still devising! O My servants! The one true God is My witness! This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.
O My servants! Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would, of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of your own selves —a knowledge which is the same as the comprehension of Mine own Being. Ye would find yourselves independent of all else but Me, and would perceive, with your inner and outer eye, and as manifest as the revelation of My effulgent name, the seas of My loving kindness and bounty moving within you. Suffer not your idle fancies, your evil passions, your insincerity and blindness of heart to dim the luster, or stain the sanctity, of so lofty a station. Ye are even as the bird which soareth, with the full force of its mighty wings and with complete and joyous confidence, through the immensity of the heavens, until, impelled to satisfy its hunger, it turneth longingly to the water and clay of the earth below it, and, having been entrapped in the mesh of its desire, findeth itself impotent to resume its flight to the realms whence it came. Powerless to shake off the burden weighing on its sullied wings, that bird, hitherto an inmate of the heavens, is now forced to seek a dwelling-place upon the dust. Wherefore, O My servants, defile not your wings with the clay of waywardness and vain desires, and suffer them not to be stained with the dust of envy and hate, that ye may not be hindered from soaring in the heavens of My divine knowledge.
O My servants! Through the might of God and His power, and out of the treasury of His knowledge and wisdom, I have brought forth and revealed unto you the pearls that lay concealed in the depths of His everlasting ocean. I have summoned the Maids of Heaven to emerge from behind the veil of concealment, and have clothed them with these words of Mine—words of consummate power and wisdom. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God's transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy? . . .
[Page 146]
O My servants! There
shineth nothing else in Mine heart
except the unfading light
of the Morn of Divine guidance, and out of
My mouth proceedeth naught but the essence
of truth, which the Lord your God
hath revealed. Follow not, therefore, your
earthly desires, and violate not the
Covenant of God, nor break your pledge to Him.
With firm determination, with the whole
affection of your heart, and with the full
force of your words, turn ye unto Him,
and walk not in the ways of the foolish.
The world is but a show, vain and empty,
a mere nothing, bearing the semblance of
reality. Set not your affections upon it.
Break not the bond that uniteth you with
your Creator, and be not of those that have
erred and strayed from His ways. Verily I
say, the world is like the vapor in a desert,
which the thirsty dreameth to be water and,
striveth after it with all his might, until
when he cometh unto it, he findeth it to be
mere illusion. It may, moreover, be likened
unto the lifeless image of the beloved
whom the lover hath sought and found, in
the end, after long search and to his utmost
regret, to be such as cannot “fatten nor
appease his hunger.”
O My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace.
Know thou assuredly that the essence of all the Prophets of God is one and the same. Their unity is absolute. God, the Creator saith: There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted. Every true Prophet hath regarded His Message as fundamentally the same as the Revelation of every other Prophet gone before Him. If any man, therefore, should fail to comprehend this truth, and should consequently indulge in vain and unseemly language, no one whose sight is keen and whose understanding is enlightened would ever allow such idle talk to cause him to waver in his belief.
The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. Their Revelation may be likened unto the light of the moon that sheddeth its radiance upon the earth. Though every time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendor can never diminish, nor can its light suffer extinction.
It is clear and evident, therefore, that any
apparent variation in the intensity of their
light is not inherent in the light itself, but
should rather be attributed to the varying
receptivity of an ever-changing world.
Every Prophet Whom the Almighty and
Peerless Creator hath purposed to send to
the peoples of the earth hath been entrusted
with a Message, and charged to act in a
manner, that would best meet the requirements
of the age in which He appeared.
God’s Purpose in sending His Prophets unto
men is twofold. The first is to liberate
the children of men from the darkness of
ignorance, and guide them to the light of
true understanding. The second is to ensure
the peace and tranquillity of mankind,
and provide all the means by which they
can be established. . . . Little wonder,
then, if the treatment prescribed by the
physician in this day should not be found
to be identical with that which he prescribed
before. How could it be otherwise
when the ills affecting the sufferer necessitate
at every stage of his sickness a special
remedy? In like manner, every time the
Prophets of God have illumined the world
with the resplendent radiance of the DayStar
of Divine knowledge, they have invariably
summoned its people to embrace
the light of God through such means as
best befitted the exigencies of the age in
which they appeared. They were thus
able[Page 147]
to scatter the darkness
of ignorance, and to
shed upon the world the glory of their own
knowledge. It is towards the inmost essence
of these Prophets, therefore, that the
eye of every man of discernment must be
directed, inasmuch as their one and only
purpose hath always been to guide the erring,
and give peace to the afflicted. These
are not days of prosperity and triumph.
The whole of mankind is in the grip of
manifold ills. Strive, therefore, to save its
life through the wholesome medicine which
the almighty hand of the unerring Physician
hath prepared.
Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of oppression. The thick clouds of tyranny have darkened the face of the earth, and enveloped its peoples. Through the movement of Our Pen of glory We have, at the bidding of the omnipotent Ordainer, breathed a new life into every human frame, and instilled into every word a fresh potency. All created things proclaim the evidences of this world-wide regeneration. This is the most great, the most joyful tidings imparted by the pen of this wronged One to mankind. Wherefore, fear ye, O My well-beloved ones! Who is it that can dismay you? A touch of moisture sufficeth to dissolve the hardened clay out of which this perverse generation is molded. The mere act of your gathering together is enough to scatter the forces of these vain and worthless people. . . .
Every man of insight will, in this day, readily admit that the counsels which the Pen of this wronged One hath revealed constitute the supreme animating power for the advancement of the world and the exaltation of its peoples. Arise, O people, and, by the power of God’s might, resolve to gain the victory over your own selves, that haply the whole earth may be freed and sanctified from its servitude to the gods of its idle fancies—gods that have inflicted such loss upon, and are responsible for the misery of, their wretched worshipers. These idols form the obstacle that impeded man in his efforts to advance in the path of perfection. We cherish the hope that the Hand of Divine power may lend its assistance to mankind, and deliver it from its state of grievous abasement.
In one of the Tablets these Words have been revealed: O people of God! Do not busy yourselves in your own concerns; let your thoughts be fixed upon that which will rehabilitate the fortunes of mankind and sanctify the hearts and souls of men. This can best be achieved through pure and holy deeds, through a virtuous life and a goodly behavior. Valiant acts will ensure the triumph of this Cause, and a saintly character will reinforce its power. Cleave unto righteousness, O people of Bahá! This, verily, is the commandment which this wronged One hath given unto you, and the first choice of His unrestrained Will for every one of you.
O friends! It behoveth you to refresh and revive your souls through the gracious favors which in this Divine, this soul-stirring Springtime are being showered upon you. The Day-Star of His great glory hath shed its radiance upon you, and the clouds of His limitless grace have overshadowed you. How high the reward of him that hath not deprived himself of so great a bounty, nor failed to recognize the beauty of his Best—Beloved in this, His new attire. Watch over yourselves, for the Evil One is lying in wait, ready to entrap you. Gird yourselves against his wicked devices, and, led by the light of the name of the All-Seeing God, make your escape from the darkness that surroundeth you. Let your vision be world-embracing, rather than confined to your own self. The Evil One is he that hindereth the rise and obstructeth the spiritual progress of the children of men.
It is incumbent upon every man, in this
Day, to hold fast unto whatsoever will
promote the interests, and exalt the station, of
all nations and just governments. Through
each and every one of the verses which the
Pen of the Most High hath revealed the
doors of love and unity have been unlocked
and flung open to the face of men. We
have erewhile declared—and Our Word is
the truth—: "Consort with the followers
of all religions in a spirit of
friendliness and
fellowship.” Whatsoever hath led the
children of men to shun one another,
and hath[Page 148]
caused
dissensions and divisions amongst
them, hath, through the revelation of these
words, been nullified and abolished. From
the heaven of God’s Will, and for the purpose
of ennobling the world of being and
of elevating the minds and souls of men,
hath been sent down that which is the most
effective instrument for the education of
the whole human race. The highest essence
and most perfect expression of whatsoever
the peoples of old have either said or
written hath, through this most potent
Revelation, been sent down from the heaven of
the Will of the All-Possessing, the Ever-Abiding
God. Of old it hath been revealed: “Love of
one’s country is an element of the Faith
of God.” The Tongue
of Grandeur hath, however, in the day of
His manifestation proclaimed: “It is not
his to boast who loveth his country, but it
is his who loveth the world.” Through
the power released by these exalted words
He hath lent a fresh impulse, and set a new
direction, to the birds of men’s hearts, and
hath obliterated every trace of restriction
and limitation from God’s holy Book.
O people of Justice! Be as brilliant as the light, and as splendid as the fire that blazed in the Burning Bush. The brightness of the fire of your love will no doubt fuse and unify the contending peoples and kindreds of the earth, whilst the fierceness of the flame of enmity and hatred cannot but result in strife and ruin. We beseech God that He may shield His creatures from the evil designs of His enemies. He verily hath power over all things. . . .
This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and lovingkindness. It behoveth them to cleave to whatsoever will in this Day be conducive to the exaltation of their stations, and to the promotion of their best interests. Happy are those whom the all-glorious Pen was moved to remember, and blessed are those men whose names, by virtue of Our inscrutable decree, We have preferred to conceal.
Beseech ye the one true God to grant that all men may be graciously assisted to fulfil that which is acceptable in Our sight. Soon will the present-day order, be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth, and is the Knower of things unseen.
O ye the beloved of the one true God! Pass beyond the narrow retreats of your evil and corrupt desires, and advance into the vast immensity of the realm of God, and abide ye in the meads of sanctity and of detachment, that the fragrance of your deeds may lead the whole of mankind to the ocean of God’s unfading glory. Forbear ye from concerning yourselves with the affairs of this world and all that pertaineth unto it, or from meddling with the activities of those who are its outward leaders.
The one true God, exalted be His glory, hath bestowed the government of the earth upon the kings. To none is given the right to act in any manner that would run counter to the considered views of them who are in authority. That which He hath reserved for Himself are the cities of men’s hearts; and of these the loved ones of Him Who is the Sovereign Truth are, in this Day, as the keys. Please God they may, one and all, be enabled to unlock, through the power of the Most Great Name, the gates of these cities. This is what is meant by aiding the one true God—a theme to which the Pen of Him Who causeth the dawn to break hath referred in all His Books and Tablets.
As to those that have tasted of the fruit of man’s earthly existence, which is the recognition of the one true God, exalted be His glory, their life hereafter is such as We are unable to describe. The knowledge thereof is with God, alone, the Lord of all worlds.
This is the Day whereon the Ocean of
God’s mercy hath been manifested unto
men, the Day in which the Day-Star of His
lovingkindness hath shed its radiance
upon[Page 149]
them, the Day in which
the clouds of His
bountiful favor have overshadowed the
whole of mankind. Now is the time to
cheer and refresh the down-cast through
the invigorating breeze of love and fellowship,
and the living waters of friendliness
and charity.
They who are the beloved of God, in whatever place they gather and whomsoever they may meet must evince, in their attitude towards God, and in the manner of their celebration of His praise and glory, such humility and submissiveness that every atom of the dust beneath their feet may attest the depth of their devotion. The conversation carried by these holy souls should be informed with such power that these same atoms of dust will be thrilled by its influence. They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address them such words as these: “I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth—a wealth that supplieth the needs of all creation—behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men . . .”
Show forbearance and benevolence and love to one another. Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good—will. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.
The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, therefore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man’s hand, the portion of others might fill a cup, and of others even a gallon—measure.
Every eye, in this Day, should seek what will best promote the Cause of God.
Great indeed is this Day! The allusions made to it in all the sacred Scriptures as the Day of God attest its greatness. The soul of every Prophet of God, of every Divine Messenger, hath thirsted for this wondrous Day. All the divers kindreds of the earth have, likewise, yearned to attain it. No sooner, however, had the Day-Star of His Revelation manifested itself in the heaven of God’s Will, than all, except those whom the Almighty was pleased to guide, were found dumbfounded and heedless.
O thou that hast remembered Me! The most grievous veil hath shut out the peoples of the earth from His glory, and hindered them from hearkening to His Call. God grant that the light of unity may envelop the whole earth, and that the seal, “the Kingdom is God’s,” may be stamped upon the brow of all its peoples.
Arise, O wayfarer in the path of the Love of God, and aid thou His Cause. Say: Barter not away this Youth, O people, for the vanities of this world or the delights of heaven. By the righteousness of the one true God! One hair of Him excelleth all that is in the heavens and all that is on the earth. Beware, O men, lest ye be tempted to part with Him in exchange for the gold and silver ye possess. Let His love be a store-house of treasure for your souls, on the Day when naught else but Him shall profit you, the Day when every pillar shall tremble, when the very skins of men shall creep, when all eyes shall stare up with terror. Say: O people! Fear ye God, and turn not away disdainfully from His Revelation. Fall prostrate on your faces before God, and celebrate His praise in the daytime and in the night-season.
Let thy soul glow with the flame of this undying Fire that burneth in the midmost heart of the world, in such wise that the waters of the universe shall be powerless to cool down its ardor. Make, then, mention of thy Lord, that haply the heedless among Our servants may be admonished through thy words, and the hearts of the righteous be gladdened.
[Page 150]
Say: O men! This is a
matchless Day. Matchless must, likewise,
be the tongue that
celebrateth the praise of the Desire of all
nations, and matchless the deed that aspireth
to be acceptable in His sight. The
whole human race hath longed for this Day,
that perchance it may fulfil that which well
beseemeth its station, and is worthy of its
destiny. Blessed is the man whom the affairs
of the world have failed to deter from
recognizing Him Who is the Lord of all
things.
So blind hath become the human heart that neither the disruption of the city, not the reduction of the mountain in dust, nor even the cleaving of the earth, can shake off its torpor. The allusions made in the Scriptures have been unfolded, and the signs recorded therein have been revealed, and the prophetic cry is continually being raised. And yet all, except such as God was pleased to guide, are bewildered in the drunkenness of their heedlessness!
O Salmán! The door of the knowledge of the Ancient Being hath ever been, and will continue for ever to be, closed in the face of men. No man’s understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His lovingkindness, He hath manifested unto men the Day—Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory.
A drop of the billowing ocean of His endless mercy hath adorned all creation with the ornament of existence, and a breath wafted from His peerless Paradise hath invested all beings with the robe of His sanctity and glory. A sprinkling from the unfathomed deep of His sovereign and all-pervasive Will hath, out of utter nothingness, called into being a creation which is infinite in its range and deathless in its duration. The wonders of His bounty can never cease, and the stream of His merciful grace can never be arrested. The process of His creation hath had no beginning, and can have no end.
In every age and cycle He hath, through the splendorous light, shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors. How all-encompassing are the wonders of His boundless grace! Behold how they have pervaded the whole of creation. Such is their virtue that not a single atom in the entire universe can be found which doth not declare the evidences of His might, which doth not glorify His holy Name, or is not expressive of the effulgent light of His unity. So perfect and comprehensive is His creation that no mind nor heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the Day-Star of Truth, Who is the invisible and unknowable Essence. The conceptions of the devoutest of mystics, the attainments of the most accomplished amongst men, the highest praise which human tongue or pen can render are all the product of man’s finite mind and are conditioned by its limitations.
Shake off, O heedless ones, the slumber
of negligence, that ye may behold the
radiance which His glory hath spread through
the world. How foolish are those who
murmur against the premature birth of His
light. O ye who are inly blind! Whether
too soon or too late, the evidences of His
effulgent glory are now actually manifest.
It behoveth you to ascertain whether or
not such a light hath appeared. It is neither
within your power not mine to set the time
[Page 151]
at which it should be made
manifest. God’s inscrutable Wisdom hath
fixed its hour beforehand. Be content,
O people, with that
which God hath desired for you and predestined
unto you. . . . O my ill-wishers!
The Day—Star of eternal Guidance beareth
me witness: Had it been in my power, I
would have, under no circumstances,
consented to distinguish myself amongst men,
for the Name I bear utterly disdaineth to
associate itself with this generation whose
tongues are sullied and whose hearts are
false. And whenever I chose to hold my
peace and be still, lo, the voice of the Holy
Ghost, standing on my right hand, aroused
me, and the Supreme Spirit appeared before
my face, and Gabriel overshadowed me, and
the Spirit of Glory stirred within my
bosom, bidding me arise and break my silence.
If your hearing be purged and your
ears be attentive, ye will assuredly perceive
that every limb of my body, nay all the
atoms of my being, proclaim and bear
witness to this call: “God, besides Whom is
none other God, and He, Whose beauty is
now manifest, is the reflection of His glory
unto all that are in heaven and on
earth.”
O Kamál! The heights which through the most gracious favor of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for, such a revelation. The day, however, is fast approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and summoneth all mankind to the way of Him who is the Incomparable, the All-Knowing.
All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and lovingkindness towards all the peoples and kindreds of the earth. Say: O friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created.
The vitality of men’s belief in God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the vitals of human society; what else but the Elixir of His potent Revelation can cleanse and revive it? Is it within human power, O Ḥakím, to effect in the constituent elements of any of the minute and indivisible particles of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish. The Force capable of such a transformation transcendeth the potency of the Elixir itself. The Word of God, alone, can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.
The Great Being saith: O ye children of
men! The fundamental purpose animating
the Faith of God and His Religion is to
safeguard the interests and promote the
unity of the human race, and to foster the
spirit of love and fellowship amongst men.
Suffer it not to become a source of
dissension and discord, of hate and enmity.
This is the straight path, the fixed and
immovable foundation. Whatsoever is raised on
this foundation, the changes and chances of
the world can never impair its strength, nor
will the revolution of countless centuries
undermine its structure. Our hope is that
the world’s religious leaders and the rulers
thereof will undoubtedly arise for the
reformation of this age and the rehabilitation
of its fortunes. Let them, after meditating
on its needs, take counsel together and,
through anxious and full deliberation,
[Page 152]
administer to a diseased
and sorely—afflicted world the remedy
it requires. . . . It is
incumbent upon them who are in authority
to exercise moderation in all things.
Whatsoever passeth upon the limits of
moderation will cease to exert a beneficial
influence. Consider for instance such things as
liberty, civilization and the like. However
much men of understanding may favorably
regard them, they will, if carried to excess,
exercise a pernicious influence upon men.
. . . Please God, the peoples of the world
may be led, as the result of the high
endeavors exerted by their rulers and the wise
and learned amongst men, to recognize their
best interests. How long will humanity
persist in its waywardness? How long will
injustice continue? How long is chaos and
confusion to reign amongst men? How
long will discord agitate the face of society?
The winds of despair are, alas, blowing
from every direction, and the strife that
divideth and afflicteth the human race is
daily increasing. The signs of impending
convulsions and chaos can now be discerned,
inasmuch as the prevailing order
appeareth to be lamentably defective. I
beseech God, exalted be His glory, that He
may graciously awaken the peoples of the
earth, may grant that the end of their
conduct may be profitable unto them, and aid
them to accomplish that which beseemeth
their station.
O contending peoples and kindreds of the earth! Set your faces towards unity, and let the radiance of its light shine upon you. Gather ye together and, for the sake of God, resolve to root out whatever is the source of contention amongst you. Then will the effulgence of the world’s great Luminary envelop the whole earth, and its inhabitants become the citizens of one city, and the occupants of one and the same throne. This wronged One hath, ever since the early days of His life, cherished none other desire but this, and will continue to entertain no wish except this wish. There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly source, and are the subjects of one God. The difference between the ordinances under which they abide should be attributed to the varying requisites and exigencies of the age in which they were revealed. All of them, except a few which are the outcome of human perversity, were ordained of God, and are a reflection of His Will and Purpose. Arise and, armed with the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you. Cleave unto that which draweth you together and uniteth you. This, verily, is the most exalted Word which the Mother Book hath sent down and revealed unto you. To this beareth witness the Tongue of Grandeur from His habitation of glory.
Behold the disturbances which, for many
a long year, have afflicted the earth, and
the perturbation that hath seized its
peoples. It hath either been ravaged by war,
or tormented by sudden and unforeseen
calamities. Though the world is
encompassed with misery and distress,
yet no man hath paused to reflect what
the cause or source of that may be.
Whenever the True
Counsellor uttered a word in admonishment,
lo, they all denounced Him as a
mover of mischief and rejected His claim.
How bewildering, how confusing is such
behavior! No two men can be found who
may be said to be outwardly and inwardly
united. The evidences of discord and
malice are apparent everywhere, though all
were made for harmony and union. The
Great Being saith: O well-beloved ones!
The tabernacle of unity hath been raised;
regard ye not one another as strangers. Ye
are the fruits of one tree, and the leaves of
one branch. We cherish the hope that the
light of justice may shine upon the world
and sanctify it from tyranny. If the rulers
and kings of the earth, the symbols of
the power of God, exalted be His glory,
arise and resolve to dedicate themselves to
whatever will promote the highest interests
of the whole of humanity, the reign of
justice will assuredly be established amongst
the children of men, and the effulgence of
its light will envelop the whole earth. The
Great Being saith: The structure of world
stability and order hath been reared upon,
and will continue to be sustained by, the
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twin pillars of reward
and punishment. In
another passage He hath Written: Take
heed, O concourse of the rulers of the
world! There is no force on earth that can
equal in its conquering power the force of
justice and wisdom. . . . Blessed is the
king who marcheth with the ensign of
wisdom unfurled before him, and the
battalions of justice massed in his rear.
He verily
is the ornament that adorneth the brow of
peace and the countenance of security.
There can be no doubt whatever that if
the day-star of justice, which the clouds
of tyranny have obscured, were to shed its
light upon men, the face of the earth would
be completely transformed.
O ye the elected representatives of the people in every land! Take ye counsel together, and let your concern be only for that which profiteth mankind, and bettereth the condition thereof, if ye be of them that scan heedfully. Regard the world as the human body which, though at its creation whole and perfect, hath been afflicted, through various causes, with grave disorders and maladies. Not for one day did it gain ease, nay its sickness waxed more severe, as it fell under the treatment of ignorant physicians who gave full rein to their personal desires, and have erred grievously. And if, at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise.
We behold it, in this day, at the mercy of rulers so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this. And whenever any one of them hath striven to improve its condition, his motive hath been his own gain, whether confessedly so or not; and the unworthiness of this motive hath limited his power to heal or cure.
That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error.
The purpose underlying the revelation of every heavenly Book, nay of every divinely revealed verse, is to endue all men with righteousness and understanding, so that peace and tranquillity may be firmly established amongst them. Whatsoever instilleth assurance into the hearts of men, whatsoever exalteth their station or promoteth their contentment, is acceptable in the sight of God. How lofty is the station which man, if he but chooseth to fulfil his high destiny, can attain! To what depths of degradation he can sink, depths which the meanest of creatures have never reached! Seize, O friends, the chance which this Day offereth you, and deprive not yourselves of the liberal effusion of His grace. I beseech God that He may graciously enable every one of you to adorn himself, in this blessed Day, with the ornament of pure and holy deeds. He, verily, doeth whatsoever He willeth.
‘ABDU’L-BAHÁ
UNDERSTANDING
GOD’S greatest gift to man is that of intellect, or understanding.
The understanding is the power by which man acquires his knowledge of the several kingdoms of creation, and of various stages of existence, as well as of much which is invisible.
Possessing this gift, he is, in himself, the sum of earlier creations—he is able to get into touch with those kingdoms; and by this gift, he can frequently, through his scientific knowledge, reach out with prophetic vision.
Intellect is, in truth, the most precious gift bestowed upon man by the divine bounty. Man alone, among created beings, has this wonderful power.
All creation, preceding man, is bound by
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the stern law of nature.
The great sun, the
multitudes of stars, the oceans and seas, the
mountains, the rivers, the trees, and all
animals, great or small—none are able to evade
obedience to nature’s law.
Man alone has freedom, and, by his understanding or intellect, has been able to gain control of and adapt some of those natural laws to his own needs. By the power of his intellect he has discovered means by which he not only traverses great continents in express trains and crosses vast oceans in ships, but, like the fish, he travels under water in submarines, and, imitating the birds, he flies through the air in airships.
Man has succeeded in using electricity in several ways—for light, for motive power, for sending messages from one end of the earth to the other—and by electricity he can even hear a voice many miles away.
By this gift of understanding or intellect he has also been able to use the rays of the sun to picture people and things, and even to capture the form of distant heavenly bodies.
We perceive in what numerous ways man has been able to bend the powers of nature to his will.
How grievous it is to see how man has used his God—given gift to frame instruments of war, for breaking the commandment of God “Thou shalt not kill,” and for defying Christ’s injunction to “Love one another.”
God gave this power to man that it might be used for the advancement of civilization, for the good of humanity, to increase love and concord and peace. But man prefers to use this gift to destroy instead of to build, for injustice and oppression, for hatred and discord and devastation, for the destruction of his fellow creatures, whom Christ has commanded that he should love as himself!
I hope that you will use your understanding to promote the unity and tranquillity of mankind, to give enlightenment and civilization to the people, to produce love in all around you, and to bring about the Universal Peace.
Study the sciences, acquire more and more knowledge. Assuredly one may learn to the end of one’s life! Use your knowledge always for the benefit of others; so may war cease from off the face of this beautiful earth, and a glorious edifice of peace and concord be raised. Strive that your high ideals may be realized in the Kingdom of God on earth, as they will be in heaven.
.
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EVOLUTION OF THE SOUL
GOD, in His bounty, has given us a foretaste here, has given us certain proofs of the difference that exists between body, soul and spirit.
We see that cold, heat, suffering, etc., only concern the body, they do not touch the spirit.
How often do we see a man poor, sick, miserably clad, and with no means of support, yet spiritually strong. Whatever his body has to suffer, his spirit is free and well. Again, how often do we see a rich man, physically strong and healthy, but with a soul sick unto death.
It is quite apparent to the seeing mind that a man’s spirit is something very different to his physical body.
The spirit is changeless, indestructible. The progress and development of the soul, the joy and sorrow of the soul, are independent of the physical body.
If we are caused joy or pain by a friend, if a love prove true or false, it is the soul that is affected. If our dear ones are far from us—it is the soul that grieves, and the grief or trouble of the soul may react on the body.
Thus, when the spirit is fed with holy virtues, then is the body joyous; if the soul falls into sin, the body is in torment.
When we find truth, constancy, fidelity and love, we are happy; but if we meet with lying, faithlessness and deceit, we are miserable.
These are all things pertaining to the
soul, and are not bodily ills. Thus, it is
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apparent that the soul,
even as the body,
has its own individuality. But if the body
undergoes a change, the spirit need not be
touched. When you break a glass on which
the sun shines, the glass is broken, but the
sun still shines. If a cage containing a bird
is destroyed, the bird is unharmed. If a
lamp is broken, the flame can still burn
bright.
The same thing applies to the spirit of man. Though death destroy his body, it has no power over his spirit—this is eternal, everlasting, both birthless and deathless.
As to the soul of man after death, it remains to in the degree of purity to which it has evolved during life in the physical body, and after it is free from the body it remains plunged in the ocean of God’s mercy.
From the moment the soul leaves the body and arrives in the heavenly world, its evolution is spiritual, and that evolution is: The approaching unto God.
In the physical creation, evolution is from one degree of perfection to another. The mineral passes with its mineral perfections to the vegetable; the vegetable, with its perfection, passes to the animal world, and so on to that of humanity. This world is full of seeming contradictions; in each of these kingdoms (mineral, vegetable and animal) life exists in its degree; though, when compared to the life in a man, the earth appears to be dead, yet she, too, lives and has a life of her own. In this world things live and die, and live again in other forms of life, but in the world of the spirit it is quite otherwise.
The soul does not evolve from degree to degree as a law—it only evolves nearer to God, by the mercy and bounty of God.
Try with all your hearts to be willing channels for God’s bounty. For I say unto you that He has chosen you to be His messengers of love throughout the world, to be His bearers of spiritual gifts to man, to be the means of spreading unity and concord on the earth. Thank God with all your hearts that such a privilege has been given unto you. For a life devoted to praise is not too long in which to thank God for such a favor.
Lift up your hearts above the present and look with eyes of faith into the future! Today the seed is sown, the grain falls upon the earth, but behold the day will come when it shall rise a glorious tree and the branches thereof shall be laden with fruit. Rejoice and be glad that this day has dawned, try to realize its power, for it is indeed wonderful! God has crowned you with honor and in your hearts has He set a radiant star; verily the light thereof shall brighten the whole world.
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IMMORTALITY
ACCORDING to divine philosophy,
there are two important and universal
conditions in the world of material phenomena;
one which concerns life, the other
concerning death; one relative to existence, the
other non—existence; one manifest in
composition, the other in decomposition.
Some define existence as the expression
of reality or being, and non-existence as
non-being, imagining that death is
annihilation. This is
a mistaken idea, for total annihilation is an
impossibility. At most, composition is ever
subject to decomposition or disintegration;
that is to say, existence implies the grouping
of material elements in a form or body,
and non-existence is simply the de—composng
of these groupings. This is the law of
creation in its endless forms and infinite
variety of expression. Certain elements have
formed the composite creature man. This
composite association of the elements in the
form of a human body is therefore subject
to disintegration which we call death, but
after disintegration the elements themselves
persist unchanged. Therefore total annihilation
is an impossibility, and existence
can never become non-existence. This
would be equivalent to saying that light can
become darkness, which is manifestly untrue
and impossible. As existence can never
become non-existence, there is no death for
man; nay, rather, man is everlasting and
everliving. The rational proof of this is
that the atoms of the material elements are
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transferable from one form
of existence to
another, from one degree and kingdom to
another, lower or higher. For example, an
atom of the soil or dust of earth may traverse
the kingdoms from mineral to man by
successive incorporations into the bodies of
the organisms of those kingdoms. At one
time it enters into the formation of the
mineral or rock; it is then absorbed by the
vegetable kingdom and becomes a constituent
of the body and fibre of a tree; again it
is appropriated by the animal, and at a still
later period is found in the body of man.
Throughout these degrees of its traversing
the kingdoms from one form of phenomenal
being to another, it retains its atomic
existence and is never annihilated nor
relegated to non-existence.
Non-existence therefore is an expression applied to change of form, but this transformation can never be rightly considered annihilation, for the elements of composition are ever present and existent as we have seen in the journey of the atom through successive kingdoms, unimpaired; hence there is no death; life is everlasting. So to speak, when the atom entered into the composition of the tree, it died to the mineral kingdom, and when consumed by the animal, it died to the vegetable kingdom, and so on until its transference or transmutation into the kingdom of man; but throughout its traversing it was subject to transformation and not annihilation. Death therefore is applicable to a change or transference from one degree or condition to another. In the mineral realm there was a spirit of existence; in the world of plant life and organisms it reappeared as the vegetative spirit; thence it attained the animal spirit and finally aspired to the human spirit. These are degrees and changes but not obliteration; and this is a rational proof that man is everlasting, ever living. Therefore death is only a relative term implying change. For example, we will say that this light before me, having reappeared in another incandescent lamp, has died in the one and lives in the other. This is not death in reality. The perfections of the mineral are translated into the vegetable and from thence into the animal, the virtue always attaining a plus or superlative degree in the upward change. In each kingdom we find the same virtues manifesting themselves more fully, proving that the reality has been transferred from a lower to a higher form and kingdom of being. Therefore nonexistence is only relative and absolute nonexistence inconceivable. This rose in my hand will become disintegrated and its symmetry destroyed, but the elements of its composition remain changeless; nothing affects their elemental integrity. They cannot become non-existent; they are simply transferred from one state to another.
Through his ignorance, man fears death; but the death he shrinks from is imaginary and absolutely unreal; it is only human imagination.
The bestowal and grace of God have quickened the realm of existence with life and being. For existence there is neither change nor transformation; existence is ever existence; it can never be translated into non-existence. It is gradation; a degree below a higher degree is considered as nonexistence. This dust beneath our feet, as compared with our being, is non-existent. When the human body crumbles into dust we can say it has become non-existent; therefore its dust in relation to living forms of human being is as non-existent but in its own sphere it is existent, it has its mineral being. Therefore it is well proved that absolute non-existence is impossible; it is only relative.
The purpose is this;—that the everlasting
bestowal of God vouchsafed to man is never
subject to corruption. Inasmuch as He has
endowed the phenomenal world with being,
it is impossible for that world to become
non-being, for it is the very genesis of God;
it is in the realm of origination; it is a
creational and not a subjective world, and
the bounty descending upon it is continuous
and permanent. Therefore man the
highest creature of the phenomenal world is
endowed with that continuous bounty bestowed
by divine generosity without cessation. For
instance, the rays of the sun are
continuous, the heat of the sun emanates
from it without cessation; no discontinuance
of it is conceivable. Even so the
bestowal of God is descending upon the
world of humanity, never ceasing,
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continuous, forever.
If we say that the
bestowal of existence ceases or falters it is
equivalent to saying that the sun can exist
with cessation of its effulgence. Is this
possible? Therefore the effulgences of
existence are ever-present and continuous.
The conception of annihilation is a factor in human degradation, a cause of human debasement and lowliness, a source of human fear and abjection. It has been conducive to the dispersion and weakening of human thought whereas the realization of existence and continuity has upraised man to sublimity of ideals, established the foundations of human progress and stimulated the development of heavenly virtues; therefore it behooves man to abandon thoughts of non-existence and death which are absolutely imaginary and see himself ever living, everlasting in the divine purpose of his creation. He must turn away from ideas which degrade the human soul, so that day by day and hour by hour he may advance upward and higher to spiritual perception of the continuity of the human reality. If he dwells upon the thought of non-existence he will become utterly incompetent; with weakened will-power his ambition for progress will be lessened and the acquisition of human virtues will cease.
Therefore you must thank God that He has bestowed upon you the blessing of life and existence in the human kingdom. Strive diligently to acquire virtues befitting your degree and station. Be as lights of the world which cannot be hid and which have no setting in horizons of darkness. Ascend to the zenith of an existence which is never beclouded by the fears and forebodings of non-existence. When man is not endowed with inner perception he is not informed of these important mysteries. The retina of outer vision though sensitive and delicate may nevertheless be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable but when those scales are removed and the veils rent asunder, then the great signs of God will become visible and he will witness the eternal light filling the world. The bestowals of God are always manifest. The promises of heaven are ever present. The favors of God are all—surrounding but should the conscious eye of the soul of man remain veiled and darkened he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces, and realize that material blessings as compared with spiritual bounties are as nothing. The spiritual blessings of God are greatest. When we were in the mineral kingdom, although endowed with certain gifts and powers, they were not to be compared with the blessings of the human kingdom. In the matrix of the mother we were the recipients of endowments and blessings of God, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world. Likewise if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the life and vision spiritual, we shall consider this mortal existence and its blessings as worthless by comparison.
In the spiritual world, the divine bestowals
are infinite, for in that realm there
is neither separation nor disintegration
which characterize the world of material
existence. Spiritual existence is absolute
immortality, completeness and unchangeable
being. Therefore we must thank God
that He has created for us both material
blessings and spiritual bestowals. He has
given us material gifts and spiritual graces,
outer sight to view the lights of the sun
and inner vision by which we may perceive
the glory of God. He has designed the
outer ear to enjoy the melodies of sound
and the inner hearing wherewith we may
hear the voice of our Creator. We must
strive with energies of heart, soul and mind
to develop and manifest the perfections and
virtues latent within the realities of the
phenomenal world, for the human reality
may be compared to a seed. If we sow the
seed, a mighty tree appears from it. The
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virtues of the seed are
revealed in the tree;
it puts forth branches, leaves, blossoms, and
produces fruits. All these virtues were
hidden and potential in the seed. Through
the blessing and bounty of cultivation these
virtues became apparent. Similarly the
merciful God our Creator has deposited
within human realities certain virtues latent
and potential. Through education and culture,
these virtues deposited by the loving
God will become apparent in the human
reality even as the unfoldment of the tree
from within the germinating seed.
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THE DIVINE SPIRIT
THE greatest power in the realm and range of human existence is spirit—the divine breath which animates and pervades all things. It is manifested throughout creation in different degrees or kingdoms. In the vegetable kingdom it is the spirit augmentative or power of growth, the animus of life and development in plants, trees and organisms of the floral world. In this degree of its manifestation, spirit is unconscious of the powers which qualify the kingdom of the animal. The distinctive virtue or plus of the animal is sense perception; it sees, hears, smells, tastes and feels but is incapable in turn, of conscious ideation or reflection which characterize and differentiate the human kingdom. The animal neither exercises nor apprehends this distinctive human power and gift. From the visible it cannot draw conclusions regarding the invisible whereas the human mind from visible and known premises attains knowledge of the unknown and invisible. For instance, Christopher Columbus from information based upon known and provable facts drew conclusions which led him unerringly across the vast ocean to the unknown continent of America. Such power of accomplishment is beyond the range of animal intelligence. Therefore this power is a distinctive attribute of the human spirit and kingdom. The animal spirit cannot penetrate and discover the mysteries of things. It is a captive of the senses. No amount of teaching, for instance, would enable it to grasp the fact that the sun is stationary and the earth moves around it. Likewise the human spirit has its limitations. It cannot comprehend the phenomena of the kingdom transcending the human station, for it is a captive of powers and life forces which have their operation upon its own plane of existence and it cannot go beyond that boundary.
There is however another spirit which may be termed the divine, to which Jesus Christ refers when he declares that man must be born of its quickening and baptized with its living fire. Souls deprived of that spirit are accounted as dead, though they are possessed of the human spirit. His Holiness Jesus Christ has pronounced them dead inasmuch as they have no portion of the divine spirit. He says “Let the dead bury their dead.” In another instance he declares, “That which is born of the flesh is flesh; and that which is born of the spirit is spirit.” By this he means that souls though alive in the human kingdom are nevertheless dead if devoid of this particular spirit of divine quickening. They have not partaken of the divine life of the higher kingdom; for the soul which partakes of the power of the divine spirit is verily living.
This quickening spirit has spontaneous
emanation from the Sun of Truth, from the
reality of divinity and is not a revelation
or a manifestation. It is like the rays of
the sun. The rays are emanations from the
sun. This does not mean that the sun has
become divisible; that a part of the sun has
come out into space. This plant beside me
has risen from the seed; therefore it is a
manifestation and unfoldment of the seed.
The seed, as you can see, has unfolded in
manifestation and the result is this plant.
Every leaf of the plant is a part of the seed.
But the reality of divinity is indivisible and
each individual of human kind cannot be a
part of it as is often claimed. Nay, rather,
the individual realities of mankind when
spiritually born are emanations from the
reality of divinity, just as the flame, heat
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and light of the sun are
the effulgence of
the sun and not a part of the sun itself.
Therefore a spirit has emanated from the
reality of divinity, and its effulgences have
become visible in human entities or realities.
This ray and this heat are permanent.
There is no cessation in the effulgence. As
long as the sun exists the heat and light will
exist, and inasmuch as eternality is a
property of divinity, this emanation is
everlasting. There is no cessation in its
outpouring. The more the world of humanity
develops, the more the effulgences or
emanations of divinity will become revealed,
just as the stone when it becomes polished
and pure as a mirror will reflect in fuller
degree the glory and splendor of the sun.
The mission of the prophets, the revelation of the Holy Books, the manifestation of the heavenly teachers and the purpose of divine philosophy all center in the training of the human realities so that they may become clear and pure as mirrors and reflect the light and love of the Sun of Reality. Therefore I hope that whether you be in the east or the west you will strive with heart and soul in order that day by day the world of humanity may become glorified, more spiritual, more sanctified; and that the splendor of the Sun of Reality may be revealed fully in human hearts as in a mirror. This is worthy of the world of mankind. This is the true evolution and progress of humanity. This is the supreme bestowal. Otherwise, by simple development along material lines man is not perfected. At most, the physical aspect of man, his natural or material conditions may become stabilized and improved but he will remain deprived of the spiritual or divine bestowal. He is then like a body without a spirit, a lamp without the light, an eye without the power of vision, an ear that hears no sound, a mind incapable of perceiving, an intellect minus the power of reason.
Man has two powers, and his development two aspects. One power is connected with the material world and by it he is capable of material advancement. The other power is spiritual and through its development his inner, potential nature is awakened. These powers are like two wings. Both must be developed, for flight is impossible with one wing. Praise be to God! material advancement has been evident in the world but there is need of spiritual advancement in like proportion. We must strive unceasingly and without rest to accomplish the development of the spiritual nature in man, and endeavor with tireless energy to advance humanity toward the nobility of its true and intended station. For the body of man is accidental; it is of no importance. The time of its disintegration will inevitably come. But the spirit of man is essential and therefore eternal. It is a divine bounty. It is the effulgence of the Sun of Reality and therefore of greater importance than the physical body.
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NATURE AND THE WORD
NATURE is the material world. When we look upon it we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds; that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by cultivation.
If man himself is left in his natural state,
he will become lower than the animal and
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continue to grow more
ignorant and imperfect.
The savage tribes of Central
Africa are evidences of this. Left in their
natural condition, they have sunk to the
lowest depths and degrees of barbarism,
dimly groping in a world of mental and
moral obscurity. If we wish to illumine
this dark plane of human existence we must
bring man forth from the hopeless captivity
of nature, educate him and show him the
pathway of light and knowledge, until,
uplifted from his condition of ignorance, he
becomes wise and knowing; no longer
savage and revengeful, he becomes civilized
and kind; once evil and sinister, he is
endowed with the attributes of heaven. But
left in his natal condition without education
and training, it is certain that he will
become more depraved and vicious than the
animal, even to the extreme degree witnessed
among African tribes who practice
cannibalism. It is evident therefore that
the world of nature is incomplete, imperfect
until awakened and illumined by the
light and stimulus of education.
In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and letters in colleges and universities? What would be the result if humanity was left in its natal condition without education of training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had pentrated and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and so to speak, nonexistent, if man had remained in his natural conditon, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and education in schools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise both are human and natural.
God has sent forth the prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the prophets of God has been to train the souls of humanity and free them from the thraldom of natural instincts and physical tendencies. They are like unto gardeners, and the world of humanity is the field of their cultivation, the wilderness and untrained jungle growth wherein they proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild uncultivated field into a beautiful orchard producing wonderful abundance and outcome.
If the world of nature was perfect and
complete in itself, there would be no need
of such training and cultivation in the
human world; no need of teachers, schools
and universities, arts and crafts. The
revelations of the prophets of God would not
have been necessary and the heavenly books
would have been superfluous. If the world
of nature was perfect and sufficient for
mankind we would have no need of God
and our belief in Him. Therefore the bestowal
of all these great helps and accessories
to the attainment of divine life is
because the world of nature is incomplete
and imperfect. Consider this Canadian
country during the early history of Montreal
when the land was in its wild, uncultivated
and natural condition. The soil was
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unproductive, rocky
and almost uninhabitable,
vast forests stretching in every
direction. What invisible power caused
this great metropolis to spring up amid such
savage and forbidding conditions? It was
the human mind. Therefore nature and the
effect of nature’s laws were imperfect.
The mind of man remedied and removed
this imperfect condition, until now we
behold a great city instead of a savage
unbroken wilderness. Before the coming of
Columbus, America itself was a wild,
uncultivated expanse of primeval forest,
mountains and rivers—a very world of
nature. Now it has become the world of
man. It was dark, forbidding and savage;
now it has become illumined with a great
civilization and prosperity. Instead of
forests, we behold productive farms,
beautiful gardens and prolific orchards.
Instead of thorns and useless vegetation,
we find flowers, domestic animals and
fields awaiting harvest. If the world of
nature was perfect, the condition of this
great country would have been left unchanged.
If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact it will become like an animal. This is evident among the savages of Central Africa who are scarcely higher than the beast in mental development.
The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of God or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man, and makes no distinction between man and itself for the reason that its susceptibilities are limited to the plane of the senses. It lives under the bondage of nature and nature’s laws. All the animals are materialists. They are deniers of God and without realization of a transcendent power in the universe. They have no knowledge of the divine prophets and holy books; mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with God and the Holy Spirit; deniers of the prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the power supernatural. The animal lives this kind of life blissfully and untroubled whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying God, the Holy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies God and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers however glory in this, saying, “We are not captives of superstitions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature which contains and covers everything.” But the cow without study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature’s laws in the utmost dignity and nobility.
This is not the glory of man. The glory
of man is in the knowledge of God, spiritual
susceptibilities, attainment to transcendent
powers and the bounties of the
Holy Spirit. The glory of man is in being
informed of the teachings of God. This is
the glory of humanity. Ignorance is not
glory but darkness. Can these souls who
are steeped in the lower strata of ignorance
become informed of the mysteries of God
and the realities of existence yet His
Holiness Jesus Christ be without knowledge of
them? Is the intellect of these people
greater than the intellect of Christ? His
Holiness Christ was heavenly, divine and
belonged to the world of the kingdom.
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He was the embodiment
of spiritual knowledge.
His intellect was superior to these
philosophers, his comprehension deeper, his
perception keener, his knowledge more perfect.
How is it that he overlooked and
denied himself everything in this world?
He attached little importance to this material
life, denying himself rest and composure,
accepting trials and voluntarily
suffering vicissitudes because he was
endowed with spiritual susceptibilities and the
power of the Holy Spirit. He beheld the
splendors of the divine kingdom, embodied
the bounties of God and possessed ideal
powers. He was illumined with love and
mercy and so likewise were all the prophets
of God.
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THE MEDIATOR
THE divine Reality is unthinkable, limitless, eternal, immortal and invisible.
The world of creation is bound by natural law, finite and mortal.
The infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world.
Man, then, is in extreme need of the only power by which he is able to receive help from the divine reality, that power alone bringing him into contact with the source of all life.
An intermediary is needed to bring two extremes into relation with each other. Riches and poverty, plenty and need: without an intermediary power there could be no relation between these pairs of opposites.
So we can say that there must be a Mediator between God and man, and this is none other than the Holy Spirit, which brings the created earth into relation with the “Unthinkable One,” the divine Reality.
The divine Reality may be likened to the sun and the Holy Spirit to the rays of the sun. As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created beings, so do the “Manifestations” bring the power of the Holy Spirit from the divine Sun of Reality to give light and life to the souls of men.
Behold, there is an intermediary necessary between the sun and the earth; the sun does not descend to the earth, neither does the earth ascend to the sun. This contact is made by the rays of the sun which bring light and warmth and heat.
The Holy Spirit is the light from the Sun of Truth bringing, by its infinite power, life and illumination to all mankind, flooding all souls with divine radiance, conveying the blessings of God’s mercy to the whole world. The earth, without the medium of the warmth and light of the rays of the sun, could receive no benefits from the sun.
Likewise the Holy Spirit is the very cause of the life of man; without the Holy Spirit he would have no intellect, he would be unable to acquire his scientific knowledge by which his great influence over the rest of creation is gained. The illumination of the Holy Spirit gives to man the power of thought, and enables him to make discoveries by which he bends the laws of nature to his will.
The Holy Spirit it is which, through the mediation of the prophets of God, teaches spiritual virtues to man and enables him to attain eternal life.
All these blessings are brought to man by the Holy Spirit; therefore we can understand that the Holy Spirit is the Intermediary between the creator and the created. The light and heat of the sun cause the earth to be fruitful, and create life in all things that grow; and the Holy Spirit quickens the souls of men.
The two great Apostles, St. Peter and St. John the Evangelist, were once simple, humble workmen, toiling for their daily bread. By the power of the Holy Spirit their souls were illumined, and they received the eternal blessings of Christ.
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THE MYSTERY OF SACRIFICE
THIS evening I wish to speak to you concerning the mystery of sacrifice. There are two kinds of sacrifice, the physical and the spiritual. The explanation made by the churches concerning this subject is in reality superstition. For instance it is recorded in the gospel that His Holiness Christ said, “I am the living bread which came down from heaven: if any man eat of this bread he shall live forever.” He also said, “This wine is my blood which is shed for the remission of sins.” These verses have been interpreted by the churches in such a superstitious way that it is impossible for human reason to understand or accept the explanation.
They say that His Holiness Adam disobeyed the command of God and partook of the fruit of the forbidden tree thereby committing a sin which was transmitted as a heritage to his posterity. They teach that because of Adam’s sin all his descendants have likewise committed transgression and have become responsible through inheritance; consequently all mankind deserves punishment and must make retribution; and that God sent forth His son as a sacrifice in order that man might be forgiven and the human race delivered from the consequences of Adam’s transgression.
We wish to consider these statements from the standpoint of reason. Could we conceive of His Highness the Divinity who is justice itself, inflicting punishment upon the posterity of Adam for Adam’s own sin and disobedience? Even if we should see a governor, an earthly ruler punishing a son for the wrong-doing of his father, we would look upon that ruler as an unjust man. Granted the father committed a wrong, what was the wrong committed by the son? There is no connection between the two. Adam’s sin was not the sin of his posterity especially as Adam is a thousand generations back of the man today. If the father of a thousand generations committed a sin, is it just to demand that the present generation should suffer the consequences thereof?
There are other questions and evidences to be considered. His Holiness Abraham was a manifestation of God and a descendant of Adam; likewise His Holiness Ishmael, His Holiness Isaac, His Holiness Jeremiah and the whole line of prophets including David, Solomon and Aaron were among his posterity. Were all these holy men condemned to a realm of punishment because of a deed committed by the first father, because of a mistake said to have been made by their mutual and remotest ancestor His Holiness Adam? The explanation is made that when His Holiness Christ came and sacrificed himself, all the line of holy prophets who preceded him became free from sin and punishment. Even a child could not justly make such an assertion. These interpretations and statements are due to a misunderstanding of the meanings of the Bible.
In order to understand the reality of sacrifice let us consider the crucifixion and death of His Holiness Jesus Christ. It is true that he sacrificed himself for our sake. What is the meaning of this? When His Holiness Christ appeared, he knew that he must proclaim himself in opposition to all the nations and peoples of the earth. He knew that mankind would arise against him and inflict upon him all manner of tribulations. There is no doubt that one who put forth such a claim as Christ announced, would arouse the hostility of the world and be subjected to personal abuse. He realized that his blood would be shed and his body rent by violence. Notwithstanding his knowledge of what would befall him, he arose to proclaim his message, suffered all tribulation and hardships from the people and finally offered his life as a sacrifice in order to illumine humanity; gave his blood in order to guide the world of mankind. He accepted every calamity and suffering in order to guide men to the truth. Had he desired to save his own life and were he without wish to offer himself in sacrifice he would not have been able to guide a single soul. There was no doubt that his blessed blood would be shed and his body broken. Nevertheless that holy soul accepted calamity and death in his love for mankind. This is one of the meanings of sacrifice.
[Page 164]
As to the second meaning,
he said, “I am
the bread which came down from heaven.”
It was not the body of Christ which came
from heaven. His body came from the
womb of Mary but the Christ perfections
descended from heaven; the reality of
Christ came down from heaven. The spirit
of Christ and not the body descended from
heaven. The body of Christ was but
human. There could be no question that
the physical body was born from the womb
of Mary. But the reality of Christ, the
spirit of Christ, the perfections of Christ all
came from heaven. Consequently by saying he
was the bread which came from
heaven he meant that the perfections which
he showed forth were divine perfections,
that the blessings within him were heavenly
gifts and bestowals, that his light was the
light of reality. He said, “If any man eat
of this bread, he shall live forever.” That
is to say whosoever assimilates these divine
perfections which are within me will never
die; whosoever has a share and partakes of
these heavenly bounties I embody will find
eternal life; he who takes unto himself
these divine lights shall find life everlasting.
How manifest the meaning is! How evident! For
the soul which acquires divine
perfections and seeks heavenly illumination
from the teachings of Christ will undoubtedly
live eternally. This is also one of the
mysteries of sacrifice.
In reality His Holiness Abraham sacrificed himself, for he brought heavenly teachings to the world and conferred heavenly food upon mankind.
As to the third meaning of sacrifice, it is this:—If you plant a seed in the ground a tree will become manifest from that seed. The seed sacrifices itself to the tree that will come from it. The seed is outwardly lost, destroyed but the same seed which is sacrificed will be absorbed and embodied in the tree, its blossoms, fruit and branches. If the identity of that seed had not been sacrificed to the tree which became manifest from it, no branches, blossoms or fruits would have been forthcoming. His Holiness Christ outwardly disappeared. His personal identity became hidden from the eyes even as the identity of the seed disappeared, but the bounties, divine qualities and perfections of Christ became manifest in the Christian community which Christ founded through sacrificing himself. When you look at the tree you will realize that the perfections, blessings, properties and beauty of the seed have become manifest in the branches, twigs, blossoms and fruit; consequently the seed has sacrificed itself to the tree. Had it not done so, the tree would not have come into existence. His Holiness Christ like unto the seed sacrificed himself for the tree of Christianity. Therefore his perfections, bounties, favors, lights and graces became manifest in the Christian community, for the coming of which he sacrificed himself.
As to the fourth significance of sacrifice, it is the principle that a reality sacrifices its own characteristics. Man must sever himself from the influences of the world of matter, from the world of nature and its laws; for the material world is the world of corruption and death. It is the world of evil and darkness, of animalism and ferocity, bloodthirstiness, ambition and avarice, of self-worship, egotism and passion; it is the world of nature. Man must strip himself of all these imperfections, must sacrifice these tendencies which are peculiar to the outer and material world of existence.
On the other hand man must acquire
heavenly qualities and attain divine
attributes. He must become the image and
likeness of God. He must seek the bounty
of the eternal, become the manifester of
the love of God, the light of guidance, the
tree of life and the depository of the
bounties of God. That is to say man must
sacrifice the qualities and attributes of the
world of nature for the qualities and
attributes of the world of God. For instance
consider the substance we call iron.
Observe its qualities; it is solid, black,
cold. These are the characteristics of iron. When
the same iron absorbs heat from the fire, it
sacrifices its attribute of solidity for the
attribute of fluidity. It sacrifices its
attribute of darkness for the attribute of
light which is a quality of the fire.
It sacrifices its attribute of coldness
to the quality of
heat which the fire possesses; so that in the
iron there remains no solidity, darkness or
cold. It becomes illumined and
transformed,[Page 165]
having sacrificed
its qualities to the
qualities and attributes of the fire.
Likewise man when separated and severed from the attributes of the world of nature sacrifices the qualities and exigencies of that mortal realm and manifests the perfections of the Kingdom, just as the qualities of the iron disappeared and the qualities of the fire appeared in their place.
Every man trained through the teachings of God and illumined by the light of His guidance, who becomes a believer in God and His signs and is enkindled with the fire of the love of God sacrifices the imperfections of nature for the sake of divine perfections. Consequently every perfect person, every illumined, heavenly individual stands in the station of sacrifice. It is my hope that through the assistance and providence of God and through the bounties of the kingdom of Abhá you may be entirely severed from the imperfections of the world of nature, purified from selfish, human desires, receiving life from the kingdom of Abhá and attaining heavenly graces. May the divine light become manifest upon your faces, the fragrances of holiness refresh your nostrils and the breath of the Holy Spirit quicken you with eternal life.
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SPIRITUAL TRUTH IS REVEALED
IT is a self-evident fact that phenomenal existence can never grasp nor comprehend the ancient and essential reality. Utter weakness cannot understand absolute strength. When we view the world of creation we discover differences in degree which make it impossible for the lower to comprehend the higher. For example, the mineral kingdom, no matter how much it may advance can never comprehend the phenomena of the vegetable kingdom. Whatever development the vegetable may attain, it can have no message from nor come in touch with the kingdom of the animal. However perfect may be the growth of a tree it cannot realize the sensation of sight, hearing, smell, taste and touch; these are beyond its limitation. Although it is the possessor of existence in the world of creation, a tree nevertheless has no knowledge of the superior degree of the animal kingdom. Likewise no matter how great the advancement of the animal it can have no idea of the human plane; no knowledge of intellect and spirit. Difference in degree is an obstacle to this comprehension. A lower degree cannot comprehend a higher although all are in the same world of creation, whether mineral, vegetable or animal. Degree is the barrier and limitation. In the human plane of existence we can say we have knowledge of a vegetable, its qualities and product, but the vegetable has no knowledge or comprehension whatever of us. No matter how near perfection this rose may advance in its own sphere it can never possess hearing and sight. Inasmuch as in the creational world which is phenomenal, difference of degree is an obstacle or hindrance to comprehension, how can the human being, which is a created exigency, comprehend the ancient divine reality which is essential? This is impossible because the reality of divinity is sanctified beyond the comprehension of the created being man.
Furthermore, that which man can grasp
is finite to man, and man to it is as infinite.
Is it possible then for the reality of divinity
to be finite and the human creature infinite?
On the contrary the reverse is true;
the human is finite while the essence of
divinity is infinite. Whatever comes within
the sphere of human comprehension must
be limited and finite. As the essence of
divinity transcends the comprehension of
man, therefore God brings forth certain
Manifestations of the divine reality upon
whom He bestows heavenly effulgences in
order that they may be intermediaries
between humanity and Himself. These holy
Manifestations or prophets of God are as
mirrors which have acquired illumination
from the Sun of Truth, but the Sun does
not descend from its high zenith and does
not effect entrance within the mirror. In
truth this mirror has attained complete
polish and purity until the utmost capacity
[Page 166]
of reflection has been
developed in it,
therefore the Sun of Reality with its fullest
effulgence and splendor is revealed therein.
These mirrors are earthly whereas the
reality of divinity is in its highest apogee.
Although its lights are shining and its heat
is manifest in them, although these mirrors
are telling their story of its effulgence, the
Sun nevertheless remains in its own lofty
station; it does not descend, it does not
effect entrance, because it is holy and
sanctified.
The Sun of Divinity and of Reality has revealed itself in various mirrors. Though these mirrors are many, yet the Sun is one. The bestowals of God are one; the reality of the divine religion is one. Consider how the one and same light has reflected itself in the different mirrors or manifestations of it. There are certain souls who are lovers of the Sun; they perceive the effulgence of the Sun from every mirror. They are not fettered or attached to the mirrors; they are attached to the Sun itself and adore it no matter from what point it may shine. But those who adore the mirror and are attached to it, become deprived of witnessing the light of the Sun when it shines forth from another mirror. For instance, the Sun of Reality revealed itself from the Mosaic mirror. The people who were sincere accepted and believed in it. When the same Sun shone from the Messianic mirror, the Jews who were not lovers of the Sun and who were fettered by their adoration of the mirror of Moses did not perceive the lights and effulgences of the Sun of Reality resplendent in Jesus, therefore they were deprived of its bestowals. Yet the Sun of Reality, the Word of God shone from the Messianic mirror through the wonderful channel of Jesus Christ more fully and more wonderfully. Its effulgences were manifestly radiant but even to this day the Jews are holding to the Mosaic mirror. Therefore they are bereft of witnessing the lights of eternity in Jesus.
In brief; the sun is one sun, the light is one light which shines upon all phenomenal being. Every creature has a portion thereof, but the pure mirror can reveal the story of its bounty more fully and completely. Therefore we must adore the light of the Sun no matter through what mirror it may be revealed. We must not entertain prejudice, for prejudice is an obstacle to realization. Inasmuch as the effulgence is one effulgence, the human realities must all become recipients of the same light, recognizing in it the compelling force that unites them in its illumination.
As this is the radiant century, it is my hope that the Sun of Truth may illumine all humanity. May the eyes be opened and the ears become attentive; may souls become resuscitated and consort together in the utmost harmony as recipients of the same light.
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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 training, 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
[Page 167]
do not devour their own
kind, but men, among the negroes of
Central 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 glorious sciences and arts; it is education that makes manifest new discoveries and laws. If there were no educator, there would be no such things as comforts, civilization, facilities, 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 of physical laws, 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 estate man becomes the center of divine appearance, the manifestation of the Words, “Let us make man in our image and after our likeness.” This is the supreme 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 any one 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. For otherwise he cannot 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 will teach men to organise and carry out physical matters, and to regulate the form of society with regard to the establishing of help and assistance in life, so that material affairs may be organized and regulated for any circumstances that may occur. In the same way he will 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 laws 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 become true.
It is clear that human power is not able
to fill such a great office, and that the
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
foundation of a new
[Page 168]
existence, establishes
the basis of a marvelous creation, 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 spiritual peace and righteousness, a work which all the victorious governments with all their hosts were 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 I wish to make 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 divergences existed between Romans, Greeks, Syrians, Egyptians, Phœnicians, Israelites, and other peoples of Europe. Christ removed these divergences, and became the cause of love between these communities. Although after some time empires destroyed this union, the work of Christ was accomplished.
Therefore the universal educator must be at the same time not only a material, but also a 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 Manifestations1 who have appeared possess all these qualifications or not? 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 must not be 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 effected by a divine power. There is no doubt that this holy power is due to inspiration, and that the world must be educated through this power which is above human power.
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1Divine Manifestations are the founders of religions.
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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
[Page 169]
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
smelt. 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 crystal. The body of man, which is composed from the elements, is combined and mingled in the most perfect form; it is the most solid construction. the noblest combination, the most perfect existence. It grows and develops through the animal spirit. This perfected body can be compared to a crystal, and the human spirit to the sun. Nevertheless, if the crystal breaks, the bounty of the sun continues; and if the crystal 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 an instrument which he invents, he is able to soar aloft. He is slow of movement, but by an instrument which he invents he travels to the East and West with extreme rapidity. Briefly, this power embraces all things.
But the spirit of man has two aspects: one divine, one satanic; that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues it is the most noble of the existing beings, and if it acquires vices it becomes the most degraded existence.
The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of eternal life. It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise.
The fifth spirit is the Holy Spirit. This
Holy Spirit is the mediator between God
and His creatures. It is like a mirror
facing the sun. As the pure mirror receives
light from the sun and transmits
this bounty to others, so the Holy Spirit
is the mediator of the Holy Light from the
Sun of Reality, which it gives to the
sanctified realities. It is adorned with all the
divine perfections. Every time it appears
the world is renewed, and a new cycle is
founded. The body of the world of
humanity puts on a new garment. It can
be compared to the spring; whenever it
comes, the world passes from one condition
to another. Through the advent of the
season of spring the black earth and the
fields and wildernesses will become verdant
and blooming, and all sorts of flowers and
sweet-scented herbs will grow; the trees will
have new life, and new fruits will appear,
and a new cycle is founded. The appearance
of the Holy Spirit is like this. Whenever
it appears, it renews the world of
humanity and gives a new spirit to the
human realities: it arrays the world of
existence in a praiseworthy garment, dispels
the darkness of ignorance, and causes
the radiation of the light of perfections.
Christ with this power has renewed this
cycle; the heavenly spring with the utmost
freshness and sweetness spread its tent in
[Page 170]
the world of humanity, and
the life-giving breeze perfumed the nostrils
of the enlightened ones.
In the same way, the appearance of Bahá’u’lláh was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world, and by the power of the Holy Spirit revived souls and established a new cycle.
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THE DIVINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE MANIFESTATIONS
Question.—What connection has the Reality of Divinity with the Lordly Rising-places and the Divine Dawning—points?
Answer.—Know that the Reality of Divinity or the substance of the Essence of Oneness is pure sanctity and absolute holiness: that is to say, it is sanctified and exempt from all praise. The whole of the supreme attributes of the degrees of existence, in reference to this plane, are only imaginations. It is invisible, incomprehensible, inaccessible, a pure essence which cannot be described; for the Divine Essence surrounds all things. Verily that which surrounds is greater than the surrounded, and the surrounded cannot contain that by which it is surrounded, nor comprehend its reality. However far mind may progress, though it may reach to the final degree of comprehension, the limit of understanding, it beholds the divine signs and attributes in the world of creation, and not in the world of God. For the essence and the attributes of the Lord of Unity are in the heights of sanctity, and for the minds and understandings there is no way to approach that position. “The way is closed and seeking is forbidden.”
IT is evident that the human understanding is a quality of the existence of man, and that man is a sign of God, how can the quality of the sign surround the creator of the sign? that is to say, how can the understanding which is a quality of the existence of man, comprehend God? Therefore the Reality of the Divinity is hidden from all comprehension, and concealed from the minds of all men. It is absolutely impossible to ascend to that plane. We see that everything which is lower is powerless to comprehend the reality of that which is higher. So the stone, the earth, the tree, however much they may evolve, cannot comprehend the reality of man, and cannot imagine the powers of sight, of hearing, and of the other senses, although they are all alike created. Therefore how can man, the created, understand the reality of the pure Essence of the Creator? This plane is unapproachable by the understanding, no explanation is sufficient for its comprehension, and there is no power to indicate it. What has an atom of dust to do with the pure world, and what relation is there between the limited mind and the infinite world? Minds are powerless to comprehend God, and the souls become bewildered in explaining Him. "The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower.”1
Consequently, with reference to this plane of existence, every statement and elucidation is defective, all praise and all description are unworthy, every conception is vain, and every meditation is futile. But for this Essence of the essences, this Truth of truths, this Mystery of mysteries, there are reflections, auroras, appearances and resplendencies, in the world of existence. The dawning-place of these splendors, the place of these reflections, and the appearance of these manifestations, are the Holy Dawning-places, the Universal Realities and the Divine Beings, who are the true mirrors of the sanctified Essence of God. All the perfections, the bounties, the splendors which come from God, are visible and evident in the Reality of the Holy Manifestations, like the sun which is resplendent in a clear polished mirror with all its perfections and bounties. If it be said that the mirrors are the manifestations of the sun
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1Qur’án, Súrih 6.
{{bwpage|6|171} 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 DivineManifestations; 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 pre—existences, and differences between the attributes and the Essence must also exist: and as Pre-existence is necessary, therefore the sequence of pre-existences 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.”1 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 worshippers 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 worshippers 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 warning, O possessors of perception!”
Know that the attributes of perfection, the splendor of the divine bounties, and the lights of inspiration, are visible and evident in all the Holy Manifestations; but the glorious Word of God, Christ, and the Greatest Name, Bahá’u’lláh, are manifestations and evidences which are beyond imagination; for they possess all the perfections of the former Manifestations, and more than that, they possess some perfections which make the other Manifestations dependent upon them. So all the Prophets of Israel were centers of inspiration; Christ also was a receiver of inspiration; but what a difference between the inspiration of the Word of God and the revelations of Isaiah, Jeremiah, and Elijah!
Reflect that light is the expression of the vibrations of the etheric matter: the nerves
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1From a Hadíth.
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of the eye are affected
by these vibrations,
and sight is produced. The light of the
lamp exists through the vibration of the
etheric matter, so also does that of the sun;
but what a difference between the light
of the sun and that of the stars or the
lamp!
The spirit of man appears and is manifest in the embryonic condition, and also in that of childhood and of maturity, and it is resplendent and evident in the condition of perfection. The spirit is one, but in the embryonic condition the power of sight and of hearing is lacking. In the state of maturity and perfection it appears in the utmost splendor and brilliance. In the same way the seed in the beginning becomes leaves, and is the place where the vegetable spirit appears; in the condition of fruit it manifests the same spirit, that is to say, the power of growth appears in the utmost perfection: but what a difference between the condition of the leaves and that of the fruit! For from the fruit a hundred thousand leaves appear, though they all grow and develop through the same vegetable spirit. Notice the difference between the virtues and perfections of Christ, the splendors and brilliance of Bahá’u’lláh, and the virtues of the Prophets of Israel, such as Ezekiel or Samuel. All were the manifestations of inspiration, but between them there is an infinite difference.
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THE THREE STATIONS OF THE DIVINE MANIFESTATIONS
KNOW that the Holy Manifestations, though they have the degrees of endless perfections, yet, speaking generally, have only three stations. The first station is the physical; the second station is the human, which is that of the rational soul; the third is that of the divine appearance and the heavenly splendor.
The physical station is phenomenal; it is composed of elements, and necessarily everything that is composed is subject to decomposition: it is not possible that a composition should not be disintegrated.
The second is the station of the rational soul, which is the human reality; this also is phenomenal, and the Holy Manifestations share it with all mankind.
Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence it is eternal. The spirit of man has a beginning, but it has no end; it continues eternally. In the same way the species existing on this earth are phenomenal, for it is established that there was a time when these species did not exist on the surface of the earth. Moreover, the earth has not always existed, but the world of existence has always been; for the universe is not limited to this terrestrial globe. The meaning of this is, that although human souls are phenomenal, they are nevertheless immortal, everlasting, and perpetual; for the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal.1 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
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1i.e. in the kingdom of man, where alone the Spirit manifests immortality.
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not have any beginning,
and will not have
any end; its rising is different from all
others, and is like that of the sun. For
example, its dawning in the sign of Christ
was with the utmost splendor and radiance,
and this is eternal and everlasting. See how
many conquering kings there have been,
how many statesmen and princes, powerful
organizers, all of whom have disappeared,
whereas the breezes of Christ are still
blowing, his light is still shining, his melody is
still resounding, his standard is still waving,
his armies are still fighting, his heavenly
voice is still sweetly melodious, his clouds
are still showering gems, his lightning is
still flashing, his reflection is still clear and
brilliant, his splendor is still radiating and
luminous; and it is the same with those
souls who are under his protection and are
shining with his light.
Then it is evident that the Manifestations possess three conditions: the physical condition, the condition of the rational soul, and the condition of the divine appearance and heavenly splendor. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life. But the Holy Reality, of which Christ says “The Father is in the Son,” 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.” 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.
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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; secondly, the individual reality, that is to say, the rational soul; thirdly, 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 Being1 is the Divine Bounty, the splendor of the Pre-existent 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
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1The Manifestation.
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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 Pre-existent 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 Reality1 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
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1The Manifestation.
plane of the rational soul—the spirit and mind. So the saying “I was asleep and the divine breezes passed over me and I awoke,” is like Christ’s saying: “The body is sad and the spirit is happy,” or again: “I am afflicted, or I am at ease, or I am troubled” —these refer to the physical condition, and have no reference to the individual reality nor to the manifestation of the Divine Reality. Thus consider what thousands of vicissitudes can happen to the body of man, but the spirit is not affected by them; it may even be that some members of the body are entirely crippled, but the essence of the mind remains and is everlasting. A thousand accidents may happen to a garment, but for the wearer of it there is no danger. These words which Bahá’u’lláh said: “I was asleep, and the breeze passed over me and awakened me,” refer to the body.
In the world of God there is no past, no future, and no present; all are one. So when Christ said: “In the beginning was the Word”—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: “Thy name is hallowed”; the meaning is that Thy name was, is, and shall be hallowed. Morning, noon, and evening are related to this earth, but in the sun there is neither morning, noon, nor evening.
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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
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perceives; for the spirit
surrounds the body,
and is aware of its sensations and powers.
This knowledge isrnot the outcome of effort
and study; it is an existing thing, it is an
absolute gift.
Since the Sanctified Realities, the universal Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore their knowledge is divine knowledge, and not acquired: that is to say, it is a holy bounty, it is a divine revelation.
We will mention an example, expressly for the purpose of comprehending this subject. The most noble being on the earth is man. He embraces the animal, vegetable, and mineral kingdoms: that is to say, these conditions are contained in him to such an extent that he is the possessor of these conditions and states; he is aware of their mysteries and of the secrets of their existence. This is simply an example, and not an analogy. Briefly, the universal 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 universal 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 afterwards prescribes the remedy for the illness. Until the malady be discovered, how can the remedy and treatment be prescribed? The doctor then must have a thorough knowledge of the constitution, members, organs, and state of the patient, and be acquainted with all diseases and all remedies, in order to prescribe a fitting medicine.
Religion, then, is the necessary connection which emanates from the reality of things; and as the universal 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.
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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 flrmament 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
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General View of the Resting-Place of Bahíyyih Khánum, the Greatest Holy Leaf, the Center around which future Bahá’í Institutions will cluster.
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performed. When his cycle
is completed by the appearance of a new
Manifestation,
a new cycle begins. In this way cycles
begin, end, and are renewed, until a
universal cycle is completed in the world, when
important events and great occurrences will
take place which entirely efface every trace
and every record of the past; then a new
universal cycle begins in the world, for this
universe has no beginning. We have before
stated proofs and evidences concerning
this subject; there is no need of repetition.
Briefly, we say a universal cycle in the world of existence signifies a long duration of time, and innumerable and incalculable periods and epochs. In such a cycle the Manifestations appear with splendor in the realm of the visible, until a great and universal 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. Afterwards 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 universal Manifestation is Bahá’u’lláh.
