Life and Teachings of Abbas Effendi/X.—DISCOURSES (Continued)

Life and Teachings of Abbas Effendi X.—DISCOURSES (Continued)

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[Page 177]

CHAPTER X

DISCOURSES (Continued)

PARABLE OF THE SEED

A SEED comes into the world of existence. It is planted, and it sprouts and grows. The plant puts out branches, leaves, and flowers, and bears fruit. The seed has disappeared, and has appeared again in all these forms. After all this it returns as seed ; that is, seeds appear like the seed which was sown.

Now in fact no one of these new seeds is the same seed which was sown; but the qualities and essence of that seed have reappeared in these seeds.

The essence of that seed has been manifested.

This seed may be likened to the perfect soul ; the souls of men in general are as the leaves and the flowers. [Page 178]

REINCARNATION¹

There is reincarnation of matter, and there is reincarnation of spirit. Reincarnation of matter is the process whereby matter is developed or evolved through its service as the substance of series of developing material forms. Reincarnation of spirit is the process whereby spirit develops or evolves through its association with these forms.

The visible universe is the expression of a vast system of evolution which proceeds by the combination of elements into forms both organic and inorganic, and the development of these forms. These forms or bodies are mutable and perishable because mutability inheres in the nature of matter. That the form may continue, renovation follows dissolution; thus the form is preserved.

On the dissolution of the form, the elements of which it was composed go back to their homogeneous state. They return or are reincarnated, though not necessarily in associa-

¹ See note p. 169. [Page 179]tion with each other, to build up other forms or bodies.

The evolution of spirit proceeds co-ordinately with the evolution of matter. Spirit appears as the soul of material things, and is the force which impels the ascent from lower to higher forms ; as spirit itself evolves, it causes the development of the forms which it inspires.

First, it appears in the inorganic world as the latent principle of life in minerals. It evolves, as a universal principle, by virtue of the experiences gained from the mutations of that world. It causes the mineral to undergo during vast periods of time certain states and changes of state in accordance with modes and processes which the research of learned men discloses as physical and chemical laws. Thus it reaches the degree of evolution proper to itself in that kingdom, and it at the same time brings the matter of the kingdom to a certain stage of development.

Matter is now fitted to serve as the substance of vegetable forms, and spirit is prepared to act as the architect of these forms, which it proceeds to build. Thus the world of plants is brought into existence, and moves on to its perfection. [Page 180]In like manner the same evolving spirit expresses itself successively in the animal and human kingdoms, having at hand in each stage, from which to fashion the forms of that stage, matter developed by its previous evolutionary experiences.

Thus spirit and matter evolve together. The evolution of spirit consists in the acquirement of capacities and powers. The evolution of matter consists in the acquirement of qualities, as plasticity and adaptability, fitting it to serve as the substance of forms or bodies higher in the scale of life.

In each ascending stage spirit manifests more of its energy, as permitted by the acquired qualities of the matter with which it has to deal.

The passage of matter in this evolutionary process from lower to higher forms, or bodies, is what I mean by the reincarnation of spirit.

When the body of man is perfected, physical evolution comes to an end, since nature does not seek to build a higher form than that of man. But the evolution of spirit continues until reason, the mental powers, and the emotional capacities are evolved in it. These are not developed by entities which pass from body [Page 181]to body, but by the universal or World-Spirit of man. The results of each individual life-experience go to the general enrichment of humanity. As a hundred lamps may be lit from a single flame, so the one World-Spirit illumines the minds of countless men. Without this spirit, man’s body, like the lamp, is lifeless matter.

Thus it may be said that the spirit which now informs the human race is the same spirit which informed mankind or other evolving beings a hundred, a thousand, or a million years ago. To that extent, only, the theories of the so-called reincarnationists are valid.

The conditioned world and its beings possess like attributes and qualities in the present as in the past. Therefore they may be said to be the same. When we say that the seasons, as spring or winter, have returned, we mean that the season characterised by certain qualities or incidents, as cold or rain or new growth of vegetation, has returned. The association of qualities we call character also recurs, and when a character with which we are familiar as possessed by some individual of the past reappears in another individual of the present, we are apt to say that the former has returned. This does not mean that an entity having those [Page 182]characteristics has reappeared, but that the World-Spirit of man has again displayed that character or association of qualities.

We see a man of to-day powerful, a great general, whose deeds are like Hannibal’s. This man may be called Napoleon, but we may say that Hannibal has returned. In saying this we do not think of Hannibal’s wraith or entity, but of the character, similar to his, here manifested as Napoleon.

Those who believe in a reincarnating entity support their theory by claiming that it is necessary to the equalisation and balance of justice. They say that if a man is evil, he will be born again in this world to suffer for his misdeeds. When they see a good man suffering, they say that he is suffering in judgment for sins committed in a previous life.

This line of reasoning is the basis upon which they have built their theory. Now this reasoning is bad, and, if thought out to the end, it cannot stand. Were it valid, the sufferings of all great beings are to be attributed to their evil deeds in a previous life. One must conclude from it that Jesus, who endured as great tribulation as could be heaped upon a man, suffered because of his sins. What great reformer, prophet, or sage has not suffered? [Page 183]Were their sufferings a retribution for their sins? God forbid.

This reasoning also requires us to conclude that Hannibal and Napoleon were the most admirable of men, since their victories and successes must have resulted from previous good deeds.

The principle itself is wrong. [Page 184]

THE WORLDS OF DARKNESS AND LIGHT

This world is a world of darkness, affliction, and work. It is like the womb ; one must bear in patience its troubles and its pains. The world of the womb is not a world of pleasure : as long as one is in it, he must submit to its narrowness, darkness, and gloom. If while there he were to be told of a better world, he would not believe in it. It is hard for him to leave that world for this ; but when he comes forth he learns that that was a perdition, and this a world of light. Then he understands that that was narrow, this spacious ; that there he had but bad odours, while here he enjoys the perfumes of gardens ; that there he was in darkness, while now he sees ; that there no sounds came to his ears, while now he hears ; that there was torpor, here speech ; there death, here life.

For mankind this world is like the womb. It is full of hardships, tribulations, calamities. An ignorant man may think it beautiful ; but when he leaves it for spiritual realms he will [Page 185]understand it as it is — will learn that this is a world of darkness, while the world of God is illumined.

This is a world of blindness, deafness, nothingness ; the other world is a world of seeing, hearing, reality. This is a world of death, that of life. Man knows nothing in this world; the spiritual world is a world of revelation.

Men in their present condition are ignorant of that world, and therefore they wish to remain here. Their utmost desire is to live here always — like a bird in a cage. But the bird which has known the flower garden will not wish to be confined in the cage. If he finds himself there, his desire will be to escape from it that he may return to the garden. So when a man is delivered, he will not wish to return. He will never desire to descend — to be exiled from the godly world and come back to this dark world.

Is there any child who, after being born into the world, desires to return to the womb? Is there any man who, having been freed from prison, desires to be again imprisoned? Is there any bird which, after it has escaped from the cage, will desire to return to it? Not unless it is lame — has broken a wing and cannot fly — will it prefer the cage to the [Page 186]heavens; neither will a man, unless he be imperfect or undeveloped, be attached to material things.

Therefore our pains in this world, our work and our care, must be endured; and among mine is this — that I have so much to do which must be done that I have little time to speak to you. I hope to meet you all in heaven, where there will be less to disturb and hinder. [Page 187]

THE WORLDS OF GOD

Those who lack wisdom think that the worlds of God are limited to the material universe. They deny that there are spiritual realms. These glad tidings have not reached their ears. The fragrance of the other worlds has not come to their nostrils.

We may liken the condition of men in this world to that of the child while it is still in the womb. It has known no other world than that of the womb ; it cannot picture to itself a wider or a better world. Should some one say to it, “ There is an external world having a pure atmosphere, spacious areas, and pleasant seas, flowing rivers, gardens, orchards, and palaces, lofty skies, and shining stars, all very beautiful and delightful,—why dost thou remain in this gloomy and malodorous world, thy food the blood of the womb? Leave this world and come to the other,” the child, unable to conceive these things, would perhaps reply : “ There can be no better world than this ; I can imagine none pleasanter, more [Page 188]spacious or more attractive, nor food more acceptable than that which I have. This is the only world.”

But when from his limited world the child comes to the world of men, it sees indeed that this world is as a paradise to that — that this world was not to be imagined in the world of the womb.

The child in the womb may be imperfect — it may lack eyes, or ears, or limbs ; yet it does not realise its blindness, its deafness, or its other imperfections. Neither its perfections nor its imperfections can be appreciated there. But when it comes to the world of men, its perfections and imperfections both become apparent. If blind, it is known as blind ; if deaf, it is known as deaf ; and so of its other imperfections. If born with sight, with hearing, and with the other blessings of perfected development, the perfection of these organs and faculties is realised.

Those who have blessings know their blessings — those who have imperfections know their imperfections, when they come from the world of the womb to the world of men ; before, they knew them not.

Just in the same way, while in this material world those who know God do not realise the [Page 189]blessings which He has conferred upon them ; nor do those who know Him not realise the deficiencies of their state, when they leave the world of men for the spiritual realms, the gifts which God has bestowed upon them will be revealed to those who attain to Him ; while the imperfections of those who walk in darkness, whose sight is veiled from God and who are bound down by attachment, will become plain to them also.

Man while in the womb had eyes and ears, but that limited condition afforded no opportunity for the exercise of these organs. But when he came forth into the outer world, a world of space and freedom, the faculties which he possessed could be exercised, and the blessings which God had bestowed upon him became apparent.

So, too, if while in the womb he lacked these faculties, he knew it not ; but when he has come forth he feels the need of them, and then first realises his defects.

If the material world were the only realm of existence, life would be fruitless, the universe a failure. The infinity of beings would have lived in vain. For of all beings man is the highest ; and from its beginning to its end, man’s life is pain. Now he is sick, now he is [Page 190]plunged into sorrow, now his friend is stricken, now one of his dear ones dies, now he suffers loss, now his house is destroyed, now his ship is wrecked, now he is reduced to poverty, now he has a quarrel, now he sees some one suffer.

This world is a world of suffering. Were there no other, suffering would be the only outcome—the only fruit of existence. Were this the case, there could be nothing more senseless than the universe.

Just as the fruition of the conditions of the womb is in the world of men, so the fruition of this world is in the spiritual realms. [Page 191]There are two states of existence — the temporal and the eternal—the conditioned and the unconditioned — the estate of impotence and of primeval power. We may compare them to utter poverty and abundant wealth. The eternal state has all the perfections, the temporal, all the imperfections. The eternal state has no change, no transformations ; the temporal has no permanency. It is not possible that the temporal should be a constant state, because transformation and change inhere essentially in its nature.

Helping grace is from that state which is eternal. This grace flows continuously to the temporal. If it should fail, that which is temporal would perish. Therefore the grace of the perfections of God flows forth continuously to the beings of the visible world.

In its ultimate reality the nature of man has two conditions. One condition is spiritual, the other, material. It has a divine condition and a satanic condition, an angelic condition [Page 192]and a demoniac condition, a condition of radiance ruled by mind and a condition of darkness ruled by desire. If either of these conditions predominate, its opposite will disappear. If the divine condition predominate, the satanic will disappear. If the angelic condition predominate, the demoniac will disappear. If the illumined condition predominate, that which is dark will disappear. Therefore God sends Divine Messengers and reveals holy doctrines and causes divine teachings to be spread abroad, that the spirit of man may be educated, to the end that by Divine inspiration the grace of God may be made to appear in the essential nature of man. This grace, which is the Divine perfection, appears without interruption in the temporal world. Although the influx of grace is continuous, yet in order that it may be efficient there must be a capacity to receive it. The sun may shine for a thousand years upon a stone, but the beauty of the sun cannot be perfectly reflected by the stone unless the stone be refined, cleansed, and changed into a mirror. Then the beauty of the sun, with its form, its rays, and its heat, will be manifested and declared by the mirror.

A blind man is confounded, but a man with eyes sees clearly. A man with eyes decides [Page 193]because of that which he has himself seen, not contenting himself with what is seen by others. We may see clearly the perfections of God and the radiance of His illumination. To behold this suffices us; we need not the traditions of men.

Thus the Jews had traditions about Jesus, and the Christians exalt him much. But we should look to the personality of Jesus as we ourselves see it. If we find that the perfections of God, the graces and inspirations of God, appear in him and in his teachings,—that these are clearly shown forth,—this should suffice us. Now we perceive that Jesus was a world-educator; therefore we acknowledge his greatness.

And then as to Mahomet. We do not consider diverse traditions, either for him or against him. We consider what has been shown forth by him. Thus we perceive that the Koran is full of knowledge and wisdom. In the Arabian deserts, where the lamp of enlightenment was thoroughly extinguished, a man appeared. He educated the Arabian nation, then in the last degree of savagery, and he improved it in all its conditions until in five hundred years it became superior to other nations. It is clear that such a man was a world-educator. [Page 194]Our conclusion is confirmed by the wisdom of the Koran. In it Mahomet even treats some mathematical questions which in his time had not been correctly solved by civilised nations. He who had been a simple, un-learned man contradicted the mathematicians of his time. But after the researches of a thousand years it transpires that what he said was right, and that what the ancient men of learning had declared was wrong.

From these things it may be known that this man was great. We have seen in this case with our own eyes, have perceived with our own minds. Traditions and superstitions have not served us.

We are the lovers of light. When we see the light we worship it, however lowly the source from which it comes ; whether its source be Israelite, or Arabic, or Persian, or Indian matters not to us. We love not the lamp, but the light. It is for the light that we search. [Page 195]

HOW THE EYES OF MAN ARE VEILED

The Sun of Reality, by which we mean the Perfections of God, appears, like the physical sun, to change its position in the spiritual heavens relatively to us.

As the physical sun has its path of movement during the course of the year, so the Sun of Reality appears to us to move ; yet it is ever a fixed centre, radiating always a constant spiritual force. The movements of the sun relatively to us are apparent only, for it is the earth which moves ; and because of the movement of the earth and the inclination of its axis, the four seasons come in succession. The sun seems to give its light from different regions of the heavens. In the spring it seems to shine from the equator, in the summer from the northern heavens, in the fall, again, from the equator, in the winter from the southern heavens ; yet in fact the sun is always in the same central position relatively to us, ever giving the same light, and only appearing to move from one position to another.

One who has inner sight is a lover of the [Page 196]Sun in whatsoever region of the heavens He may appear. Then is one a lover of the Sun — when he possesses inner sight. He is a believer in the Sun in whatsoever region He may appear. If He shine from the equator, he will turn his face there; if He appear in the north, he will turn towards Him; if He appear in the south, there will he turn. For he is a lover of the Sun, in whatsoever region He may appear.

But men are lovers of the places of appearance, not of the Sun. When the Sun appears to move from point to point, they hold to the point from which He has departed. Then they are veiled from the Sun Himself.

For the Sun of Reality there was a rising out of the point of Moses. But when the Sun of Reality had moved to the point of Jesus, those who were holding to the point, instead of holding to the Sun, did not turn their faces to the point of Jesus. Therefore they were veiled. As the Sun of Reality moved on to the point of Mahomet, again were men veiled; for they were worshippers of names, not of the reality; lovers of the word “Moses,” not of its meaning; lovers of the word “Jesus,” not of its significance. The true lover of the Sun turns his face towards [Page 197]the Sun at each point of His appearance, whether He has shone from the point of Moses, or of Jesus, or of Mahomet, for it is the Sun which he loves.

The shining of the Sun of which we are now speaking is the shining of the Perfection of God. As that Sun seems to change His position, one must himself move. Instead of keeping his eye fixed upon the mirrors, one should worship the Sun Himself, from whatsoever mirror He shines. But human nature is not so; all men are lovers of the mirrors. If the light of the Sun leaves one mirror and goes to another, they are left in darkness. Just as when one looks in a mirror near which there is a light he sees all the objects within range of the mirror, but if the light be extinguished, he sees nothing.

Then, further, there are certain signs and allegories recorded in the Scriptures relative to the coming of the Messiah. These signs are written in symbols. Their meaning is not that of the literal signification of the words, yet this was the meaning accepted by the Israelites. They did not know the symbols. As these signs did not appear according to their external meaning the Israelites said : “ This is not the promised Messiah.” Thus, one of [Page 198]these prophecies declared that the Christ would appear sitting on the throne of David; others that his rod would be of iron, that he would conquer the East and the West, that he would vindicate the law of the Old Testament. It was prophesied that during his reign love and tenderness would so increase that even the animals would be influenced — that the wolf and the sheep would drink from the same fountain; that the serpent and the mouse would make their home in the same cave; that the partridge and the bird of prey would share the same nest, that the lion and gazelle would lie in the same meadow. But as these signs, in their external meaning, did not come to pass, and as men did not understand the hidden meaning, their sight was veiled. Christ was in reality a king; but his reign was not that of a Nimrod or a Cyrus. His was a Divine Reign. His rule penetrated to the world of the heart. The earthly reign may pass away in a handful of dust; but the Divine Reign is such that after nineteen hundred years it still remains. It is not yet ended. This is the real reign. But those helpless ones did not comprehend. They looked for a Messiah who should wield the sovereignty of a Pharaoh. Therefore their sight was veiled; and so it is with others. [Page 199]

THE PROOF OF A DIVINE TEACHER

Before opening this discourse, the Master asked after the health of those present, and then proceeded:

When I speak of health, I refer to spiritual health. The health of the body is impermanent. However carefully one seeks to preserve it, he will inevitably some time become ill — his body broken. But spiritual health passeth not away; it is attained when the spirit of man is delivered from the conditions of this darkened world, and becomes enveloped and permeated by divine qualities. As man’s physical form has been developed through various stages and degrees — that is, by evolution from the mineral to the vegetable, from that to the animal, and from that to the human kingdom ; as the bodily estate of man has been reached by passing through these several stages, until at length a stage has been attained higher than the others, in which it is endowed with all the physical excellences, so his spiritual nature advances through successive stages of development until it reaches the Highest Kingdom [Page 200]and the most Glorious Horizon. For one who has attained to this state, material darkness and earthly defects are changed into heavenly illumination and divine perfections.

All the Messengers of God have been sent for the one purpose of educating the souls of men so that they may progress from their undeveloped condition to the attainment of that state where it is known and understood that “Blessed is the One who is the Best Creator.” This is the mystery of the Messengers—the original divine proof. In the case of one claiming to be a Manifestation of God, one must consider whether this education and this gift proceed from him. If it be so, there is no doubt but that he is a true teacher. This is the test of his genuineness; he must be an educator of men.

A teacher should first of all be a virtuous and learned man; and if from his school or college trained and perfected disciples come forth, this is the proof that he is a Master, a true and divine teacher. The truth is distinguished under all circumstances from all else; one cannot be mistaken. The proof of the sun is his light, of a flower garden its perfumed fragrance, of a sea its waves and its brilliant pearls. [Page 201]What characterises the sun ? That it sends forth rays of light and heat which cause living things in the world to grow and evolve. As this is the characteristic quality of the physical sun, so that of the Sun of Reality is to teach and educate human souls ; through the warmth of the love of God and the glory of God to appear to the souls of men.

THE HEAVENLY WISDOM

All things have qualities which are created with them — which are innate in them. The brilliance of the stars, the beauty of the trees, the brightness of the ocean, the fragrance of the flowers, — all these qualities are innate in the objects to which they pertain. Man, also, has innate qualities ; but there is in addition a perfection, not innate, which may be acquired by him. Therefore man needs a teacher ; for, in order that he may acquire this perfection, some one must aid him in bringing it forth. The gaining of Wisdom requires a teacher.

The Divine Messengers are the perfect teachers — teachers for the whole world ; all that pertains to the universal order is from God. This earth is a school in which mankind are the pupils. The Divine Messengers [Page 202]are God’s teachers. Happy he who is a pupil in this school! From the teachers of God he may gain Heavenly Wisdom. Heavenly Wisdom is that lesson which is eternal. Earthly wisdom is as the water of pools, gathered from this side and from that, while Heavenly Wisdom is as rain. Earthly wisdom is as the light of a lamp, while Heavenly Wisdom is as the ever-shining radiance of the stars. If the Heavenly Wisdom should pass away from this world, all human beings would perish.

That is to say, the life of man is to know God, to know the mysteries of His Wisdom. For this all the Divine Messengers became manifest — to teach the Heavenly Wisdom. This Heavenly Wisdom is eternal peace, universal reconciliation, and unending rest for man.

Then do all ye who are the friends of God teach this Wisdom — teach it to all mankind, that it may be the means of illumining the world of men. To-day this is the blessing, this is the heavenly gift, this is the appearance of God.

We must serve this august purpose and light this lamp ; that all the people of the world may smell the perfume of this sweet odour ; that the brightness of Wisdom and [Page 203]the Spirit of God may change this earth into a paradise, may make of this gloomy prison a radiant garden of the most Glorious One.

THE MEANING OF SUFFERING

Man’s happiness has its source in the heart, not in the body. When his heart is glad, a man is happy, though in prison. When his heart is sad, he can not be happy, though in a paradise. A lighted lamp is still alight, though it be in a cellar or a cave.

Therefore was the imprisonment of the faithful their path to God, a heaven for them. That which was real in them was as the gold which becomes purer the longer it remains in the fire; or like good soil, which becomes more fruitful the more it is ploughed. For them this world was as a school wherein, as the pupils are diligent, so they learn.

God has given to birds and beasts their instincts. These are innate in them — are directly from God. But the wisdom of man is of two kinds — that which is innate in him, and that which he must acquire for himself.

To birds and beasts God has given all those things which it is necessary for them to have. But he has created man without giving him [Page 204]these things ; he must acquire them by his own efforts.

In like manner man’s Higher Wisdom is not born with him. He must work for it, and the greater his exertions, the more he will gain. Unless he make great, earnest effort, he cannot attain to the Perfect Wisdom.

If a child be free to follow his inclinations, he does not exert himself to study ; unless he be placed under discipline he will not gain an education, nor can he become a learned man. If he is not given the training of a school, he will grow up in ignorance and folly.

God has blessed His beloved with hardships and sufferings, that by means of them they may gain Divine Wisdom. He has cut them off from the world, has permitted them to find no earthly rest or happiness, that they may seek for spiritual assurances. These sufferings He has given as tests that the faithful may be confirmed in constancy, and the faithless driven away.