Eve is His soul; the tree is the human world, and the serpent is that
attachment to this world which constitutes sin, and which has infected the
descendants of Adam. Christ by His holy breezes saved men from this
attachment and freed them from this sin. The sin in Adam is relative to
His position. Although from this attachment there proceed results,
nevertheless, attachment to the earthly world, in relation to attachment
to the spiritual world, is considered as a sin. The good deeds of the
righteous are the sins of the Near Ones. This is established. So bodily
power is not only defective in relation to spiritual power; it is weakness
in comparison. In the same way, physical life, in comparison with eternal
life in the Kingdom, is considered as death. So Christ called the physical
life death, and said: "Let the dead bury their dead."(109) Though those
souls possessed physical life, yet in His eyes that life was death.
This is one of the meanings of the biblical story of Adam. Reflect until
you discover the others.
Salutations be upon you.
31: EXPLANATION OF BLASPHEMY AGAINST THE HOLY SPIRIT
Question.--"Wherefore I say unto you, All manner of sin and blasphemy shall
be forgiven unto men: but the blasphemy against the Holy Ghost shall not
be forgiven unto men. And whosoever speaketh a word against the Son of
man, it shall be forgiven him: but whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world, neither in the
world to come."--(Matt. 12:31-32)
Answer.--The holy realities of the Manifestations of God have two spiritual
positions. One is the place of manifestation, which can be compared to the
position of the globe of the sun, and the other is the resplendency of the
manifestation, which is like its light and radiance; these are the
perfections of God--in other words, the Holy Spirit. For the Holy Spirit is
the divine bounties and lordly perfections, and these divine perfections
are as the rays and heat of the sun. The brilliant rays of the sun
constitute its being, and without them it would not be the sun. If the
manifestation and the reflection of the divine perfections were not in
Christ, Jesus would not be the Messiah. He is a Manifestation because He
reflects in Himself the divine perfections. The Prophets of God are
manifestations for the lordly perfections--that is, the Holy Spirit is
apparent in Them.
If a soul remains far from the manifestation, he may yet be awakened; for
he did not recognize the manifestation of the divine perfections. But if
he loathe the divine perfections themselves--in other words, the Holy
Spirit--it is evident that he is like a bat which hates the light.
This detestation of the light has no remedy and cannot be forgiven--that is
to say, it is impossible for him to come near unto God. This lamp is a
lamp because of its light; without the light it would not be a lamp. Now
if a soul has an aversion for the light of the lamp, he is, as it were,
blind, and cannot comprehend the light; and blindness is the cause of
everlasting banishment from God.
It is evident that the souls receive grace from the bounty of the Holy
Spirit which appears in the Manifestations of God, and not from the
personality of the Manifestation. Therefore, if a soul does not receive
grace from the bounties of the Holy Spirit, he remains deprived of the
divine gift, and the banishment itself puts the soul beyond the reach of
pardon.
This is why many people who were the enemies of the Manifestations, and
who did not recognize Them, when once they had known Them became Their
friends. So enmity toward the Manifestation did not become the cause of
perpetual banishment, for they who indulged in it were the enemies of the
light-holders, not knowing that They were the shining lights of God. They
were not the enemies of the light, and when once they understood that the
light-holder was the place of manifestation of the light, they became
sincere friends of it.
The meaning is this: to remain far from the light-holder does not entail
everlasting banishment, for one may become awakened and vigilant; but
enmity toward the light is the cause of everlasting banishment, and for
this there is no remedy.
32: EXPLANATION OF THE VERSE "FOR MANY ARE CALLED BUT FEW ARE CHOSEN"
Question.--In the Gospel Christ said: "Many are called, but few are
chosen,"(110) and in the Qur'an it is written: "He will confer particular
mercy on whom He pleaseth." What is the wisdom of this?
Answer.--Know that the order and the perfection of the whole universe
require that existence should appear in numberless forms. For existing
beings could not be embodied in only one degree, one station, one kind,
one species and one class; undoubtedly, the difference of degrees and
distinction of forms, and the variety of genus and species, are
necessary--that is to say, the degree of mineral, vegetable, animal
substances, and of man, are inevitable; for the world could not be
arranged, adorned, organized and perfected with man alone. In the same
way, with only animals, only plants or only minerals, this world could not
show forth beautiful scenery, exact organization and exquisite adornment.
Without doubt it is because of the varieties of degrees, stations, species
and classes that existence becomes resplendent with utmost perfection.
For example, if this tree were entirely fruit, the vegetable perfections
could not be attained; for leaves, blossoms and fruits are all necessary
so that the tree may be adorned with utmost beauty and perfection.
In the same way consider the body of man. It must be composed of different
organs, parts and members. Human beauty and perfection require the
existence of the ear, the eye, the brain and even that of the nails and
hair; if man were all brain, eyes or ears, it would be equivalent to
imperfection. So the absence of hair, eyelashes, teeth and nails would be
an absolute defect, though in comparison with the eye they are without
feeling, and in this resemble the mineral and plant; but their absence in
the body of man is necessarily faulty and displeasing.
As the degrees of existence are different and various, some beings are
higher in the scale than others. Therefore, it is by the will and wish of
God that some creatures are chosen for the highest degree, as man, and
some others are placed in the middle degree, as the vegetable, and some
are left in the lowest degree, like the mineral.
It is from the bounty of God that man is selected for the highest degree;
and the differences which exist between men in regard to spiritual
progress and heavenly perfections are also due to the choice of the
Compassionate One. For faith, which is life eternal, is the sign of
bounty, and not the result of justice. The flame of the fire of love, in
this world of earth and water, comes through the power of attraction and
not by effort and striving. Nevertheless, by effort and perseverance,
knowledge, science and other perfections can be acquired; but only the
light of the Divine Beauty can transport and move the spirits through the
force of attraction. Therefore, it is said: "Many are called, but few are
chosen."(111)
But the material beings are not despised, judged and held responsible for
their own degree and station. For example, mineral, vegetable and animal
in their various degrees are acceptable; but if in their own degree they
remain imperfect, they are blamable, the degree itself being purely
perfect.
The differences among mankind are of two sorts: one is a difference of
station, and this difference is not blameworthy. The other is a difference
of faith and assurance; the loss of these is blameworthy, for then the
soul is overwhelmed by his desires and passions, which deprive him of
these blessings and prevent him from feeling the power of attraction of
the love of God. Though that man is praiseworthy and acceptable in his
station, yet as he is deprived of the perfections of that degree, he will
become a source of imperfections, for which he is held responsible.(112)
33: THE "RETURN" SPOKEN OF BY THE PROPHETS
Question.--Will you explain the subject of Return?
Answer.--Baha'u'llah has explained this question fully and clearly in the
Iqan.(113) Read it, and the truth of this subject will become apparent.
But since you have asked about it, I will explain it briefly. We will
begin to elucidate it from the Gospel, for there it is plainly said that
when John, the son of Zacharias, appeared and gave to men the glad tidings
of the Kingdom of God, they asked him, "Who art thou? Art thou the
promised Messiah?" He replied, "I am not the Messiah." Then they asked
him, "Art thou Elijah?" He said, "I am not."(114) These words prove and
show that John, the son of Zacharias, was not the promised Elias. But on
the day of the transfiguration on Mount Tabor Christ said plainly that
John, the son of Zacharias, was the promised Elias.
In chapter 9, verses 11-13, of the Gospel of Mark, it is said: "And they
asked Him, saying, Why say the scribes that Elias must first come? And He
answered and told them, Elias verily cometh first, and restoreth all
things; and how it is written of the Son of man, that He must suffer many
things, and be set at nought. But I say unto you, That Elias is indeed
come, and they have done unto him whatsoever they listed, as it is written
of him."
In chapter 17, verse 13, of Matthew, it is said: "Then the disciples
understood that He spake unto them of John the Baptist."
They asked John the Baptist, "Are you Elias?" He answered, "No, I am not,"
although it is said in the Gospel that John was the promised Elias, and
Christ also said so clearly.(115) Then if John was Elias, why did he say,
"I am not"? And if he was not Elias, why did Christ say that he was?
The explanation is this: not the personality, but the reality of the
perfections, is meant--that is to say, the same perfections that were in
Elias existed in John the Baptist and were exactly realized in him.
Therefore, John the Baptist was the promised Elias. In this case not the
essence,(116) but the qualities, are regarded. For example, there was a
flower last year, and this year there is also a flower; I say the flower
of last year has returned. Now, I do not mean that same flower in its
exact individuality has come back; but as this flower has the same
qualities as that of last year--as it has the same perfume, delicacy, color
and form--I say the flower of last year has returned, and this flower is
the former flower. When spring comes, we say last year's spring has come
back because all that was found in last year's spring exists in this
spring. That is why Christ said, "You will see all that happened in the
days of the former Prophets."
We will give another illustration. The seed of last year is sown, branches
and leaves grow forth, blossoms and fruits appear, and all has again
returned to seed. When this second seed is planted, a tree will grow from
it, and once more those branches, leaves, blossoms and fruits will return,
and that tree will appear in perfection. As the beginning was a seed and
the end is a seed, we say that the seed has returned. When we look at the
substance of the tree, it is another substance, but when we look at the
blossoms, leaves and fruits, the same fragrance, delicacy and taste are
produced. Therefore, the perfection of the tree has returned a second
time.
In the same way, if we regard the return of the individual, it is another
individual; but if we regard the qualities and perfections, the same have
returned. Therefore, when Christ said, "This is Elias," He meant: this
person is a manifestation of the bounty, the perfections, the character,
the qualities and the virtues of Elias. John the Baptist said, "I am not
Elias." Christ considered the qualities, the perfections, the character
and the virtues of both, and John regarded his substance and
individuality. It is like this lamp: it was here last night, and tonight
it is also lighted, and tomorrow night it will also shine. We say that the
lamp of this night is the same light as that of last night, and that it
has returned. It refers to the light, and not to the oil, the wick or the
holder.
This subject is fully and clearly explained in the Kitab-i-Iqan.
34: PETER'S CONFESSION OF FAITH
Question.--In the Gospel of St. Matthew it is said: "Thou art Peter, and
upon this rock I will build My church."(117) What is the meaning of this
verse?
Answer.--This utterance of Christ is a confirmation of the statement of
Peter, when Christ asked: Whom do you believe Me to be? and Peter
answered: I believe that "Thou art the Son of the living God." Then Christ
said to him: "Thou art Peter"(118)--for Cephas in Aramaic means rock--"and
upon this rock I will build My church." For the others in answer to Christ
said that He was Elias, and some said John the Baptist, and some others
Jeremias or one of the Prophets.(119)
Christ wished by suggestion, or an allusion, to confirm the words of
Peter; so on account of the suitability of his name, Peter, He said: "and
upon this rock I will build My church," meaning, thy belief that Christ is
the Son of the living God will be the foundation of the Religion of God,
and upon this belief the foundation of the church of God--which is the Law
of God--shall be established.
The existence of the tomb of Peter in Rome is doubtful; it is not
authenticated. Some say it is in Antioch.
Moreover, let us compare the lives of some of the Popes with the religion
of Christ. Christ, hungry and without shelter, ate herbs in the
wilderness, and was unwilling to hurt the feelings of anyone. The Pope
sits in a carriage covered with gold and passes his time in the utmost
splendor, amidst such pleasures and luxuries, such riches and adoration,
as kings have never had.
Christ hurt no one, but some of the Popes killed innocent people: refer to
history. How much blood the Popes have shed merely to retain temporal
power! For mere differences of opinion they arrested, imprisoned and slew
thousands of the servants of the world of humanity and learned men who had
discovered the secrets of nature. To what a degree they opposed the truth!
Reflect upon the instructions of Christ, and investigate the habits and
customs of the Popes. Consider: is there any resemblance between the
instructions of Christ and the manner of government of the Popes? We do
not like to criticize, but the history of the Vatican is very
extraordinary. The purport of our argument is this, that the instructions
of Christ are one thing, and the manner of the Papal government is quite
another; they do not agree. See how many Protestants have been killed by
the order of the Popes, how many tyrannies and oppressions have been
countenanced, and how many punishments and tortures have been inflicted!
Can any of the sweet fragrances of Christ be detected in these actions?
No! in the name of God! These people did not obey Christ, while Saint
Barbara, whose picture is before us, did obey Christ, and followed in His
footsteps, and put His commands into practice. Among the Popes there are
also some blessed souls who followed in the footsteps of Christ,
particularly in the first centuries of the Christian era when temporal
things were lacking and the tests of God were severe. But when they came
into possession of governmental power, and worldly honor and prosperity
were gained, the Papal government entirely forgot Christ and was occupied
with temporal power, grandeur, comfort and luxuries. It killed people,
opposed the diffusion of learning, tormented the men of science,
obstructed the light of knowledge, and gave the order to slay and to
pillage. Thousands of souls, men of science and learning, and sinless
ones, perished in the prisons of Rome. With all these proceedings and
actions, how can the Vicarship of Christ be believed in?
The Papal See has constantly opposed knowledge; even in Europe it is
admitted that religion is the opponent of science, and that science is the
destroyer of the foundations of religion. While the religion of God is the
promoter of truth, the founder of science and knowledge, it is full of
goodwill for learned men; it is the civilizer of mankind, the discoverer
of the secrets of nature, and the enlightener of the horizons of the
world. Consequently, how can it be said to oppose knowledge? God forbid!
Nay, for God, knowledge is the most glorious gift of man and the most
noble of human perfections. To oppose knowledge is ignorant, and he who
detests knowledge and science is not a man, but rather an animal without
intelligence. For knowledge is light, life, felicity, perfection, beauty
and the means of approaching the Threshold of Unity. It is the honor and
glory of the world of humanity, and the greatest bounty of God. Knowledge
is identical with guidance, and ignorance is real error.
Happy are those who spend their days in gaining knowledge, in discovering
the secrets of nature, and in penetrating the subtleties of pure truth!
Woe to those who are contented with ignorance, whose hearts are gladdened
by thoughtless imitation, who have fallen into the lowest depths of
ignorance and foolishness, and who have wasted their lives!
35: PREDESTINATION
Question.--If God has knowledge of an action which will be performed by
someone, and it has been written on the Tablet of Fate, is it possible to
resist it?
Answer.--The foreknowledge of a thing is not the cause of its realization;
for the essential knowledge of God surrounds, in the same way, the
realities of things, before as well as after their existence, and it does
not become the cause of their existence. It is a perfection of God. But
that which was prophesied by the inspiration of God through the tongues of
the Prophets, concerning the appearance of the Promised One of the Bible,
was not the cause of the manifestation of Christ.
The hidden secrets of the future were revealed to the Prophets, and They
thus became acquainted with the future events which They announced. This
knowledge and these prophecies were not the cause of the occurrences. For
example, tonight everyone knows that after seven hours the sun will rise,
but this general foreknowledge does not cause the rising and appearance of
the sun.
Therefore, the knowledge of God in the realm of contingency does not
produce the forms of the things. On the contrary, it is purified from the
past, present and future. It is identical with the reality of the things;
it is not the cause of their occurrence.
In the same way, the record and the mention of a thing in the Book does
not become the cause of its existence. The Prophets, through the divine
inspiration, knew what would come to pass. For instance, through the
divine inspiration They knew that Christ would be martyred, and They
announced it. Now, was Their knowledge and information the cause of the
martyrdom of Christ? No; this knowledge is a perfection of the Prophets
and did not cause the martyrdom.
The mathematicians by astronomical calculations know that at a certain
time an eclipse of the moon or the sun will occur. Surely this discovery
does not cause the eclipse to take place. This is, of course, only an
analogy and not an exact image.
PART THREE: ON THE POWERS AND CONDITIONS OF THE MANIFESTATIONS OF GOD
36: THE FIVE ASPECTS OF SPIRIT
Know that, speaking generally, there are five divisions of the spirit.
First the vegetable spirit: this is a power which results from the
combination of elements and the mingling of substances by the decree of
the Supreme God, and from the influence, the effect and connection of
other existences. When these substances and elements are separated from
each other, the power of growth also ceases to exist. So, to use another
figure, electricity results from the combination of elements, and when
these elements are separated, the electric force is dispersed and lost.
Such is the vegetable spirit.
After this is the animal spirit, which also results from the mingling and
combination of elements. But this combination is more complete, and
through the decree of the Almighty Lord a perfect mingling is obtained,
and the animal spirit--in other words, the power of the senses--is produced.
It will perceive the reality of things from that which is seen and
visible, audible, edible, tangible, and that which can be smelled. After
the dissociation and decomposition of the combined elements this spirit
also will naturally disappear. It is like this lamp which you see: when
the oil and wick and fire are brought together, light is the result; but
when the oil is finished and the wick consumed, the light will also vanish
and be lost.
The human spirit may be likened to the bounty of the sun shining on a
mirror. The body of man, which is composed from the elements, is combined
and mingled in the most perfect form; it is the most solid construction,
the noblest combination, the most perfect existence. It grows and develops
through the animal spirit. This perfected body can be compared to a
mirror, and the human spirit to the sun. Nevertheless, if the mirror
breaks, the bounty of the sun continues; and if the mirror is destroyed or
ceases to exist, no harm will happen to the bounty of the sun, which is
everlasting. This spirit has the power of discovery; it encompasses all
things. All these wonderful signs, these scientific discoveries, great
enterprises and important historical events which you know are due to it.
From the realm of the invisible and hidden, through spiritual power, it
brought them to the plane of the visible. So man is upon the earth, yet he
makes discoveries in the heavens. From known realities--that is to say,
from the things which are known and visible--he discovers unknown things.
For example, man is in this hemisphere; but, like Columbus, through the
power of his reason he discovers another hemisphere--that is, America--which
was until then unknown. His body is heavy, but through the help of
vehicles which he invents, he is able to fly. He is slow of movement, but
by vehicles which he invents he travels to the East and West with extreme
rapidity. Briefly, this power embraces all things.
But the spirit of man has two aspects: one divine, one satanic--that is to
say, it is capable of the utmost perfection, or it is capable of the
utmost imperfection. If it acquires virtues, it is the most noble of the
existing beings; and if it acquires vices, it becomes the most degraded
existence.
The fourth degree of spirit is the heavenly spirit; it is the spirit of
faith and the bounty of God; it comes from the breath of the Holy Spirit,
and by the divine power it becomes the cause of eternal life. It is the
power which makes the earthly man heavenly, and the imperfect man perfect.
It makes the impure to be pure, the silent eloquent; it purifies and
sanctifies those made captive by carnal desires; it makes the ignorant
wise.
The fifth spirit is the Holy Spirit. This Holy Spirit is the mediator
between God and His creatures. It is like a mirror facing the sun. As the
pure mirror receives light from the sun and transmits this bounty to
others, so the Holy Spirit is the mediator of the Holy Light from the Sun
of Reality, which it gives to the sanctified realities. It is adorned with
all the divine perfections. Every time it appears, the world is renewed,
and a new cycle is founded. The body of the world of humanity puts on a
new garment. It can be compared to the spring; whenever it comes, the
world passes from one condition to another. Through the advent of the
season of spring the black earth and the fields and wildernesses will
become verdant and blooming, and all sorts of flowers and sweet-scented
herbs will grow; the trees will have new life, and new fruits will appear,
and a new cycle is founded. The appearance of the Holy Spirit is like
this. Whenever it appears, it renews the world of humanity and gives a new
spirit to the human realities: it arrays the world of existence in a
praiseworthy garment, dispels the darkness of ignorance, and causes the
radiation of the light of perfections. Christ with this power has renewed
this cycle; the heavenly spring with the utmost freshness and sweetness
spread its tent in the world of humanity, and the life-giving breeze
perfumed the nostrils of the enlightened ones.
In the same way, the appearance of Baha'u'llah was like a new springtime
which appeared with holy breezes, with the hosts of everlasting life, and
with heavenly power. It established the Throne of the Divine Kingdom in
the center of the world and, by the power of the Holy Spirit, revived
souls and established a new cycle.
37: THE DIVINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE
MANIFESTATIONS
Question.--What connection has the Reality of Divinity with the Lordly
Rising-places and the Divine Dawning-points?