for its reality, which is to be baptized with the spirit and love of God,
is understood and established.
20: THE NECESSITY OF BAPTISM
Question.--Is the ablution of baptism useful and necessary, or is it
useless and unnecessary? In the first case, if it is useful, why was it
abrogated? And in the second case, if it is useless, why did John practice
it?
Answer.--The change in conditions, alterations and transformations are
necessities of the essence of beings, and essential necessities cannot be
separated from the reality of things. So it is absolutely impossible to
separate heat from fire, humidity from water, or light from the sun, for
they are essential necessities. As the change and alteration of conditions
are necessities for beings, so laws also are changed and altered in
accordance with the changes and alterations of the times. For example, in
the time of Moses, His Law was conformed and adapted to the conditions of
the time; but in the days of Christ these conditions had changed and
altered to such an extent that the Mosaic Law was no longer suited and
adapted to the needs of mankind; and it was, therefore, abrogated. Thus it
was that Christ broke the Sabbath and forbade divorce. After Christ four
disciples, among whom were Peter and Paul, permitted the use of animal
food forbidden by the Bible, except the eating of those animals which had
been strangled, or which were sacrificed to idols, and of blood.(84) They
also forbade fornication. They maintained these four commandments.
Afterward, Paul permitted even the eating of strangled animals, those
sacrificed to idols, and blood, and only maintained the prohibition of
fornication. So in chapter 14, verse 14 of his Epistle to the Romans, Paul
writes: "I know, and am persuaded by the Lord Jesus, that there is nothing
unclean of itself: but to him that esteemeth any thing to be unclean, to
him it is unclean."
Also in the Epistle of Paul to Titus, chapter 1, verse 15: "Unto the pure
all things are pure: but unto them that are defiled and unbelieving is
nothing pure; but even their mind and conscience is defiled."
Now this change, these alterations and this abrogation are due to the
impossibility of comparing the time of Christ with that of Moses. The
conditions and requirements in the later period were entirely changed and
altered. The former laws were, therefore, abrogated.
The existence of the world may be compared to that of a man, and the
Prophets and Messengers of God to skillful doctors. The human being cannot
remain in one condition: different maladies occur which have each a
special remedy. The skillful physician does not give the same medicine to
cure each disease and each malady, but he changes remedies and medicines
according to the different necessities of the diseases and constitutions.
One person may have a severe illness caused by fever, and the skilled
doctor will give him cooling remedies; and when at some other time the
condition of this person has changed, and fever is replaced by chills,
without doubt the skilled doctor will discard cooling medicine and permit
the use of heating drugs. This change and alteration is required by the
condition of the patient and is an evident proof of the skill of the
physician.
Consider, could the Law of the Old Testament be enforced at this epoch and
time? No, in the name of God! it would be impossible and impracticable;
therefore, most certainly God abrogated the laws of the Old Testament at
the time of Christ. Reflect, also, that baptism in the days of John the
Baptist was used to awaken and admonish the people to repent from all sin,
and to watch for the appearance of the Kingdom of Christ. But at present
in Asia, the Catholics and the Orthodox Church plunge newly born children
into water mixed with olive oil, and many of them become ill from the
shock; at the time of baptism they struggle and become agitated. In other
places, the clergy sprinkle the water of baptism on the forehead. But
neither from the first form nor from the second do the children derive any
spiritual benefit. Then what result is obtained from this form? Other
peoples are amazed and wonder why the infant is plunged into the water,
since this is neither the cause of the spiritual awakening of the child,
nor of its faith or conversion, but it is only a custom which is followed.
In the time of John the Baptist it was not so; no, at first John used to
exhort the people, and to guide them to repentance from sin, and to fill
them with the desire to await the manifestation of Christ. Whoever
received the ablution of baptism, and repented of sins in absolute
humility and meekness, would also purify and cleanse his body from outward
impurities. With perfect yearning, night and day, he would constantly wait
for the manifestation of Christ, and the entrance to the Kingdom of the
Spirit of God.(85)
To recapitulate: our meaning is that the change and modification of
conditions, and the altered requirements of different centuries and times,
are the cause of the abrogation of laws. For a time comes when these laws
are no longer suitably adapted to conditions. Consider how very different
are the requirements of the first centuries, of the Middle Ages, and of
modern times. Is it possible that the laws of the first centuries could be
enforced at present? It is evident that it would be impossible and
impracticable. In the same manner, after the lapse of a few centuries, the
requirements of the present time will not be the same as those of the
future, and certainly there will be change and alteration. In Europe the
laws are unceasingly altered and modified; in bygone years, how many laws
existed in the organizations and systems of Europe, which are now
abrogated! These changes and alterations are due to the variation and
mutation of thought, conditions and customs. If it were not so, the
prosperity of the world of humanity would be wrecked.
For example, there is in the Pentateuch a law that if anyone break the
Sabbath, he shall be put to death. Moreover, there are ten sentences of
death in the Pentateuch. Would it be possible to keep these laws in our
time? It is clear that it would be absolutely impossible. Consequently,
there are changes and modifications in the laws, and these are a
sufficient proof of the supreme wisdom of God.
This subject needs deep thought. Then the cause of these changes will be
evident and apparent.
Blessed are those who reflect!
21: THE SYMBOLISM OF THE BREAD AND THE WINE
Question.--The Christ said: "I am the living bread which came down from
heaven, that a man may eat thereof and not die."(86) What is the meaning
of this utterance?
Answer.--This bread signifies the heavenly food and divine perfections. So,
"If any man eateth of this bread" means if any man acquires heavenly
bounty, receives the divine light, or partakes of Christ's perfections, he
thereby gains everlasting life. The blood also signifies the spirit of
life and the divine perfections, the lordly splendor and eternal bounty.
For all the members of the body gain vital substance from the circulation
of the blood.
In the Gospel of St. John, chapter 6, verse 26, it is written: "Ye seek
Me, not because ye saw the miracles, but because ye did eat of the loaves,
and were filled."
It is evident that the bread of which the disciples ate and were filled
was the heavenly bounty; for in verse 33 of the same chapter it is said:
"For the bread of God is He which cometh down from heaven, and giveth life
unto the world." It is clear that the body of Christ did not descend from
heaven, but it came from the womb of Mary; and that which descended from
the heaven of God was the spirit of Christ. As the Jews thought that
Christ spoke of His body, they made objections, for it is said in the 42nd
verse of the same chapter: "And they said, Is not this Jesus, the son of
Joseph, whose father and mother we know? how is it then that he saith, I
came down from heaven?"
Reflect how clear it is that what Christ meant by the heavenly bread was
His spirit, His bounties, His perfections and His teachings; for it is
said in the 63rd verse: "It is the spirit that quickeneth; the flesh
profiteth nothing."
Therefore, it is evident that the spirit of Christ is a heavenly grace
which descends from heaven; whosoever receives light from that spirit in
abundance--that is to say, the heavenly teachings--finds everlasting life.
That is why it is said in the 35th verse: "And Jesus said unto them, I am
the bread of life: he that cometh to Me shall never hunger; and he that
believeth on Me shall never thirst."
Notice that "coming to Him" He expresses as eating, and "belief in Him" as
drinking. Then it is evident and established that the celestial food is
the divine bounties, the spiritual splendors, the heavenly teachings, the
universal meaning of Christ. To eat is to draw near to Him, and to drink
is to believe in Him. For Christ had an elemental body and a celestial
form. The elemental body was crucified, but the heavenly form is living
and eternal, and the cause of everlasting life; the first was the human
nature, and the second is the divine nature. It is thought by some that
the Eucharist is the reality of Christ, and that the Divinity and the Holy
Spirit descend into and exist in it. Now when once the Eucharist is taken,
after a few moments it is simply disintegrated and entirely transformed.
Therefore, how can such a thought be conceived? God forbid! certainly it
is an absolute fantasy.
To conclude: through the manifestation of Christ, the divine teachings,
which are an eternal bounty, were spread abroad, the light of guidance
shone forth, and the spirit of life was conferred on man. Whoever found
guidance became living; whoever remained lost was seized by enduring
death. This bread which came down from heaven was the divine body of
Christ, His spiritual elements, which the disciples ate, and through which
they gained eternal life.
The disciples had taken many meals from the hand of Christ; why was the
last supper distinguished from the others? It is evident that the heavenly
bread did not signify this material bread, but rather the divine
nourishment of the spiritual body of Christ, the divine graces and
heavenly perfections of which His disciples partook, and with which they
became filled.
In the same way, reflect that when Christ blessed the bread and gave it to
His disciples, saying, "This is My body,"(87) and gave grace to them, He
was with them in person, in presence, and form. He was not transformed
into bread and wine; if He had been turned into bread and wine, He could
not have remained with the disciples in body, in person and in presence.
Then it is clear that the bread and wine were symbols which signified: I
have given you My bounties and perfections, and when you have received
this bounty, you have gained eternal life and have partaken of your share
and your portion of the heavenly nourishment.
22: MIRACLES
Question.--It is recorded that miracles were performed by Christ. Are the
reports of these miracles really to be accepted literally, or have they
another meaning? It has been proved by exact science that the essence of
things does not change, and that all beings are under one universal law
and organization from which they cannot deviate; and, therefore, that
which is contrary to universal law is impossible.
Answer.--The Holy Manifestations are the sources of miracles and the
originators of wonderful signs. For Them, any difficult and impracticable
thing is possible and easy. For through a supernatural power wonders
appear from Them; and by this power, which is beyond nature, They
influence the world of nature. From all the Manifestations marvelous
things have appeared.
But in the Holy Books an especial terminology is employed, and for the
Manifestations these miracles and wonderful signs have no importance. They
do not even wish to mention them. For if we consider miracles a great
proof, they are still only proofs and arguments for those who are present
when they are performed, and not for those who are absent.
For example, if we relate to a seeker, a stranger to Moses and Christ,
marvelous signs, he will deny them and will say: "Wonderful signs are also
continually related of false gods by the testimony of many people, and
they are affirmed in the Books. The Brahmans have written a book about
wonderful prodigies from Brahma." He will also say: "How can we know that
the Jews and the Christians speak the truth, and that the Brahmans tell a
lie? For both are generally admitted traditions, which are collected in
books, and may be supposed to be true or false." The same may be said of
other religions: if one is true, all are true; if one is accepted, all
must be accepted. Therefore, miracles are not a proof. For if they are
proofs for those who are present, they fail as proofs to those who are
absent.
But in the day of the Manifestation the people with insight see that all
the conditions of the Manifestation are miracles, for They are superior to
all others, and this alone is an absolute miracle. Recollect that Christ,
solitary and alone, without a helper or protector, without armies and
legions, and under the greatest oppression, uplifted the standard of God
before all the people of the world, and withstood them, and finally
conquered all, although outwardly He was crucified. Now this is a
veritable miracle which can never be denied. There is no need of any other
proof of the truth of Christ.
The outward miracles have no importance for the people of Reality. If a
blind man receives sight, for example, he will finally again become
sightless, for he will die and be deprived of all his senses and powers.
Therefore, causing the blind man to see is comparatively of little
importance, for this faculty of sight will at last disappear. If the body
of a dead person be resuscitated, of what use is it since the body will
die again? But it is important to give perception and eternal life--that
is, the spiritual and divine life. For this physical life is not immortal,
and its existence is equivalent to nonexistence. So it is that Christ said
to one of His disciples: "Let the dead bury their dead;" for "That which
is born of the flesh is flesh; and that which is born of the Spirit is
spirit."(88)
Observe: those who in appearance were physically alive, Christ considered
dead; for life is the eternal life, and existence is the real existence.
Wherever in the Holy Books they speak of raising the dead, the meaning is
that the dead were blessed by eternal life; where it is said that the
blind received sight, the signification is that he obtained the true
perception; where it is said a deaf man received hearing, the meaning is
that he acquired spiritual and heavenly hearing. This is ascertained from
the text of the Gospel where Christ said: "These are like those of whom
Isaiah said, They have eyes and see not, they have ears and hear not; and
I healed them."(89)
The meaning is not that the Manifestations are unable to perform miracles,
for They have all power. But for Them inner sight, spiritual healing and
eternal life are the valuable and important things. Consequently, whenever
it is recorded in the Holy Books that such a one was blind and recovered
his sight, the meaning is that he was inwardly blind, and that he obtained
spiritual vision, or that he was ignorant and became wise, or that he was
negligent and became heedful, or that he was worldly and became heavenly.
As this inner sight, hearing, life and healing are eternal, they are of
importance. What, comparatively, is the importance, the value and the
worth of this animal life with its powers? In a few days it will cease
like fleeting thoughts. For example, if one relights an extinguished lamp,
it will again become extinguished; but the light of the sun is always
luminous. This is of importance.
23: THE RESURRECTION OF CHRIST
Question.--What is the meaning of Christ's resurrection after three days?
Answer.--The resurrections of the Divine Manifestations are not of the
body. All Their states, Their conditions, Their acts, the things They have
established, Their teachings, Their expressions, Their parables and Their
instructions have a spiritual and divine signification, and have no
connection with material things. For example, there is the subject of
Christ's coming from heaven: it is clearly stated in many places in the
Gospel that the Son of man came from heaven, He is in heaven, and He will
go to heaven. So in chapter 6, verse 38, of the Gospel of John it is
written: "For I came down from heaven"; and also in verse 42 we find: "And
they said, Is not this Jesus, the son of Joseph, whose father and mother
we know? How is it then that he saith, I came down from heaven?" Also in
John, chapter 3, verse 13: "And no man hath ascended up to heaven, but He
that came down from heaven, even the Son of man which is in heaven."
Observe that it is said, "The Son of man is in heaven," while at that time
Christ was on earth. Notice also that it is said that Christ came from
heaven, though He came from the womb of Mary, and His body was born of
Mary. It is clear, then, that when it is said that the Son of man is come
from heaven, this has not an outward but an inward signification; it is a
spiritual, not a material, fact. The meaning is that though, apparently,
Christ was born from the womb of Mary, in reality He came from heaven,
from the center of the Sun of Reality, from the Divine World, and the
Spiritual Kingdom. And as it has become evident that Christ came from the
spiritual heaven of the Divine Kingdom, therefore, His disappearance under
the earth for three days has an inner signification and is not an outward
fact. In the same way, His resurrection from the interior of the earth is
also symbolical; it is a spiritual and divine fact, and not material; and
likewise His ascension to heaven is a spiritual and not material
ascension.
Beside these explanations, it has been established and proved by science
that the visible heaven is a limitless area, void and empty, where
innumerable stars and planets revolve.
Therefore, we say that the meaning of Christ's resurrection is as follows:
the disciples were troubled and agitated after the martyrdom of Christ.
The Reality of Christ, which signifies His teachings, His bounties, His
perfections and His spiritual power, was hidden and concealed for two or
three days after His martyrdom, and was not resplendent and manifest. No,
rather it was lost, for the believers were few in number and were troubled
and agitated. The Cause of Christ was like a lifeless body; and when after
three days the disciples became assured and steadfast, and began to serve
the Cause of Christ, and resolved to spread the divine teachings, putting
His counsels into practice, and arising to serve Him, the Reality of
Christ became resplendent and His bounty appeared; His religion found
life; His teachings and His admonitions became evident and visible. In
other words, the Cause of Christ was like a lifeless body until the life
and the bounty of the Holy Spirit surrounded it.
Such is the meaning of the resurrection of Christ, and this was a true
resurrection. But as the clergy have neither understood the meaning of the
Gospels nor comprehended the symbols, therefore, it has been said that
religion is in contradiction to science, and science in opposition to
religion, as, for example, this subject of the ascension of Christ with an
elemental body to the visible heaven is contrary to the science of
mathematics. But when the truth of this subject becomes clear, and the
symbol is explained, science in no way contradicts it; but, on the
contrary, science and the intelligence affirm it.
24: THE DESCENT OF THE HOLY SPIRIT UPON THE APOSTLES
Question.--What is the manner, and what is the meaning, of the descent of
the Holy Spirit upon the Apostles, as described in the Gospel?
Answer.--The descent of the Holy Spirit is not like the entrance of air
into man; it is an expression and a simile, rather than an exact or a
literal image. No, rather it is like the entrance of the image of the sun
into the mirror--that is to say, its splendor becomes apparent in it.
After the death of Christ the disciples were troubled, and their ideas and
thoughts were discordant and contradictory; later they became firm and
united, and at the feast of Pentecost they gathered together and detached
themselves from the things of this world. Disregarding themselves, they
renounced their comfort and worldly happiness, sacrificing their body and
soul to the Beloved, abandoning their houses, and becoming wanderers and
homeless, even forgetting their own existence. Then they received the help
of God, and the power of the Holy Spirit became manifested; the
spirituality of Christ triumphed, and the love of God reigned. They were
given help at that time and dispersed in different directions, teaching
the Cause of God, and giving forth proofs and evidences.
So the descent of the Holy Spirit upon the Apostles means their attraction
by the Christ Spirit, whereby they acquired stability and firmness.
Through the spirit of the love of God they gained a new life, and they saw
Christ living, helping and protecting them. They were like drops, and they
became seas; they were like feeble insects, and they became majestic
eagles; they were weak and became powerful. They were like mirrors facing
the sun; verily, some of the light became manifest in them.
25: THE HOLY SPIRIT
Question.--What is the Holy Spirit?
Answer.--The Holy Spirit is the Bounty of God and the luminous rays which
emanate from the Manifestations; for the focus of the rays of the Sun of
Reality was Christ, and from this glorious focus, which is the Reality of
Christ, the Bounty of God reflected upon the other mirrors which were the
reality of the Apostles. The descent of the Holy Spirit upon the Apostles
signifies that the glorious divine bounties reflected and appeared in
their reality. Moreover, entrance and exit, descent and ascent, are
characteristics of bodies and not of spirits--that is to say, sensible
realities enter and come forth, but intellectual subtleties and mental
realities, such as intelligence, love, knowledge, imagination and thought,
do not enter, nor come forth, nor descend, but rather they have direct
connection.
For example, knowledge, which is a state attained to by the intelligence,
is an intellectual condition; and entering and coming out of the mind are
imaginary conditions; but the mind is connected with the acquisition of
knowledge, like images reflected in a mirror.
Therefore, as it is evident and clear that the intellectual realities do
not enter and descend, and it is absolutely impossible that the Holy
Spirit should ascend and descend, enter, come out or penetrate, it can
only be that the Holy Spirit appears in splendor, as the sun appears in
the mirror.
In some passages in the Holy Books the Spirit is spoken of, signifying a
certain person, as it is currently said in speech and conversation that
such a person is an embodied spirit, or he is a personification of mercy
and generosity. In this case, it is the light we look at, and not the
glass.
In the Gospel of John, in speaking of the Promised One Who was to come
after Christ, it is said in chapter 16, verses 12, 13: "I have yet many
things to say unto you, but ye cannot bear them now. Howbeit when He, the
Spirit of truth, is come, He will guide you into all truth: for He shall
not speak of Himself; but whatsoever He shall hear, that shall He speak."
Now consider carefully that from these words, "for He shall not speak of
Himself; but whatsoever He shall hear, that shall He speak," it is clear
that the Spirit of truth is embodied in a Man Who has individuality, Who
has ears to hear and a tongue to speak. In the same way the name "Spirit
of God" is used in relation to Christ, as you speak of a light, meaning
both the light and the lamp.
26: THE SECOND COMING OF CHRIST AND THE DAY OF JUDGMENT