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."(120)
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 and the dawning-places
of the rising star, this does not mean that the sun has descended from the
height of its sanctity and become incorporated in the mirror, nor that the
Unlimited Reality is limited to this place of appearance. God forbid! This
is the belief of the adherents of anthropomorphism. No; all the praises,
the descriptions and exaltations refer to the Holy Manifestations--that is
to say, all the descriptions, the qualities, the names and the attributes
which we mention return to the Divine Manifestations; but as no one has
attained to the reality of the Essence of Divinity, so no one is able to
describe, explain, praise or glorify it. Therefore, all that the human
reality knows, discovers and understands of the names, the attributes and
the perfections of God refer to these Holy Manifestations. There is no
access to anything else: "the way is closed, and seeking is forbidden."
Nevertheless, we speak of the names and attributes of the Divine Reality,
and we praise Him by attributing to Him sight, hearing, power, life and
knowledge. We affirm these names and attributes, not to prove the
perfections of God, but to deny that He is capable of imperfections. When
we look at the existing world, we see that ignorance is imperfection and
knowledge is perfection; therefore, we say that the sanctified Essence of
God is wisdom. Weakness is imperfection, and power is perfection;
consequently, we say that the sanctified Essence of God is the acme of
power. It is not that we can comprehend His knowledge, His sight, His
power and life, for it is beyond our comprehension; for the essential
names and attributes of God are identical with His Essence, and His
Essence is above all comprehension. If the attributes are not identical
with the Essence, there must also be a multiplicity of preexistences, and
differences between the attributes and the Essence must also exist; and as
Preexistence is necessary, therefore, the sequence of preexistences would
become infinite. This is an evident error.
Accordingly all these attributes, names, praises and eulogies apply to the
Places of Manifestation; and all that we imagine and suppose beside them
is mere imagination, for we have no means of comprehending that which is
invisible and inaccessible. This is why it is said: "All that you have
distinguished through the illusion of your imagination in your subtle
mental images is but a creation like unto yourself, and returns to
you."(121) It is clear that if we wish to imagine the Reality of Divinity,
this imagination is the surrounded, and we are the surrounding one; and it
is sure that the one who surrounds is greater than the surrounded. From
this it is certain and evident that if we imagine a Divine Reality outside
of the Holy Manifestations, it is pure imagination, for there is no way to
approach the Reality of Divinity which is not cut off to us, and all that
we imagine is mere supposition.
Therefore, reflect that different peoples of the world are revolving
around imaginations and are worshipers of the idols of thoughts and
conjectures. They are not aware of this; they consider their imaginations
to be the Reality which is withdrawn from all comprehension and purified
from all descriptions. They regard themselves as the people of Unity, and
the others as worshipers of idols; but idols at least have a mineral
existence, while the idols of thoughts and the imaginations of man are but
fancies; they have not even mineral existence. "Take heed ye who are
endued with discernment."(122)
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, Baha'u'llah, are manifestations and evidences which are
beyond imagination, for They possess all the perfections of the former
Manifestations; and more than that, They possess some perfections which
make the other Manifestations dependent upon Them. So all the Prophets of
Israel were centers of inspiration; Christ also was a receiver of
inspiration, but what a difference between the inspiration of the Word of
God and the revelations of Isaiah, Jeremiah and Elijah!
Reflect that light is the expression of the vibrations of the etheric
matter: the nerves of the eye are affected by these vibrations, and sight
is produced. The light of the lamp exists through the vibration of the
etheric matter; so also does that of the sun, but what a difference
between the light of the sun and that of the stars or the lamp!
The spirit of man appears and is manifest in the embryonic condition, and
also in that of childhood and of maturity, and it is resplendent and
evident in the condition of perfection. The spirit is one, but in the
embryonic condition the power of sight and of hearing is lacking. In the
state of maturity and perfection it appears in the utmost splendor and
brilliance. In the same way the seed in the beginning becomes leaves and
is the place where the vegetable spirit appears; in the condition of fruit
it manifests the same spirit--that is to say, the power of growth appears
in the utmost perfection; but what a difference between the condition of
the leaves and that of the fruit! For from the fruit a hundred thousand
leaves appear, though they all grow and develop through the same vegetable
spirit. Notice the difference between the virtues and perfections of
Christ, the splendors and brilliance of Baha'u'llah, and the virtues of
the Prophets of Israel, such as Ezekiel or Samuel. All were the
manifestations of inspiration, but between them there is an infinite
difference. Salutations!
38: THE THREE STATIONS OF THE DIVINE MANIFESTATIONS
Know that the Holy Manifestations, though They have the degrees of endless
perfections, yet, speaking generally, have only three stations. The first
station is the physical; the second station is the human, which is that of
the rational soul; the third is that of the divine appearance and the
heavenly splendor.
The physical station is phenomenal; it is composed of elements, and
necessarily everything that is composed is subject to decomposition. It is
not possible that a composition should not be disintegrated.
The second is the station of the rational soul, which is the human
reality. This also is phenomenal, and the Holy Manifestations share it
with all mankind.
Know that, although the human soul has existed on the earth for prolonged
times and ages, yet it is phenomenal. As it is a divine sign, when once it
has come into existence, it is eternal. The spirit of man has a beginning,
but it has no end; it continues eternally. In the same way the species
existing on this earth are phenomenal, for it is established that there
was a time when these species did not exist on the surface of the earth.
Moreover, the earth has not always existed, but the world of existence has
always been, for the universe is not limited to this terrestrial globe.
The meaning of this is that, although human souls are phenomenal, they are
nevertheless immortal, everlasting and 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.(123)
This is an example of which you must comprehend the meaning.
The third station is that of the divine appearance and heavenly splendor:
it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither
beginning nor end, for these things are related to the world of
contingencies and not to the divine world. For God the end is the same
thing as the beginning. So the reckoning of days, weeks, months and years,
of yesterday and today, is connected with the terrestrial globe; but in
the sun there is no such thing--there is neither yesterday, today nor
tomorrow, neither months nor years: all are equal. In the same way the
Word of God is purified from all these conditions and is exempt from the
boundaries, the laws and the limits of the world of contingency.
Therefore, the reality of prophethood, which is the Word of God and the
perfect state of manifestation, did not have any beginning and will not
have any end; its rising is different from all others and is like that of
the sun. For example, its dawning in the sign of Christ was with the
utmost splendor and radiance, and this is eternal and everlasting. See how
many conquering kings there have been, how many statesmen and princes,
powerful organizers, all of whom have disappeared, whereas the breezes of
Christ are still blowing; His light is still shining; His melody is still
resounding; His standard is still waving; His armies are still fighting;
His heavenly voice is still sweetly melodious; His clouds are still
showering gems; His lightning is still flashing; His reflection is 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,"(124) 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."(125) 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.
39: THE HUMAN CONDITION AND THE SPIRITUAL CONDITION OF THE DIVINE
MANIFESTATIONS
We said that the Manifestations have three planes. First, the physical
reality, which depends upon the body; second, the individual reality, that
is to say, the rational soul; third, the divine appearance, which is the
divine perfections, the cause of the life of existence, of the education
of souls, of the guidance of people, and of the enlightenment of the
contingent world.
The physical state is the human state which perishes because it is
composed of elements, and all that is composed of elements will
necessarily be decomposed and dispersed.
But the individual reality of the Manifestations of God is a holy reality,
and for that reason it is sanctified and, in that which concerns its
nature and quality, is distinguished from all other things. It is like the
sun, which by its essential nature produces light and cannot be compared
to the moon, just as the particles that compose the globe of the sun
cannot be compared with those which compose the moon. The particles and
organization of the former produce rays, but the particles of which the
moon is composed do not produce rays but need to borrow light. So other
human realities are those souls who, like the moon, take light from the
sun; but that Holy Reality is luminous in Himself.
The third plane of that Being(126) is the Divine Bounty, the splendor of
the Preexistent Beauty, and the radiance of the light of the Almighty. The
individual realities of the Divine Manifestations have no separation from
the Bounty of God and the Lordly Splendor. In the same way, the orb of the
sun has no separation from the light. Therefore, it may be said that the
ascension of the Holy Manifestation is simply the leaving of this
elemental form. For example, if a lamp illumines this niche, and if its
light ceases to illuminate it because the niche is destroyed, the bounty
of the lamp is not cut off. Briefly, in the Holy Manifestations the
Preexistent Bounty is like the light, the individuality is represented by
the glass globe, and the human body is like the niche: if the niche is
destroyed, the lamp continues to burn. The Divine Manifestations are so
many different mirrors because They have a special individuality, but that
which is reflected in the mirrors is one sun. It is clear that the reality
of Christ is different from that of Moses.
Verily, from the beginning that Holy Reality(127) is conscious of the
secret of existence, and from the age of childhood signs of greatness
appear and are visible in Him. Therefore, how can it be that with all
these bounties and perfections He should have no consciousness?
We have mentioned that the Holy Manifestations have three planes. The
physical condition, the individual reality, and the center of the
appearance of perfection: it is like the sun, its heat and its light.
Other individuals have the physical plane, the plane of the rational
soul--the spirit and mind.(128) 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 Baha'u'llah said, "I was asleep, and the breeze passed over
Me, and awakened Me," refer to the body.
In the world of God there is no past, no future and no present; all are
one. So when Christ said, "In the beginning was the Word"(129)--that means
it was, is and shall be; for in the world of God there is no time. Time
has sway over creatures but not over God. For example, in the prayer He
says, "Hallowed be Thy name"; the meaning is that Thy name was, is and
shall be hallowed.(130) Morning, noon and evening are related to this
earth, but in the sun there is neither morning, noon nor evening.
40: THE KNOWLEDGE OF THE DIVINE MANIFESTATIONS
Question.--One of the powers possessed by the Divine Manifestations is
knowledge. To what extent is it limited?
Answer.--Knowledge is of two kinds. One is subjective and the other
objective knowledge--that is to say, an intuitive knowledge and a knowledge
derived from perception.
The knowledge of things which men universally have is gained by reflection
or by evidence--that is to say, either by the power of the mind the
conception of an object is formed, or from beholding an object the form is
produced in the mirror of the heart. The circle of this knowledge is very
limited because it depends upon effort and attainment.
But the second sort of knowledge, which is the knowledge of being, is
intuitive; it is like the cognizance and consciousness that man has of
himself.
For example, the mind and the spirit of man are cognizant of the
conditions and states of the members and component parts of the body, and
are aware of all the physical sensations; in the same way, they are aware
of their power, of their feelings, and of their spiritual conditions. This
is the knowledge of being which man realizes and perceives, for the spirit
surrounds the body and is aware of its sensations and powers. This
knowledge is not the outcome of effort and study. It is an existing thing;
it is an absolute gift.
Since the Sanctified Realities, the supreme Manifestations of God,
surround the essence and qualities of the creatures, transcend and contain
existing realities and understand all things, therefore, Their knowledge
is divine knowledge, and not acquired--that is to say, it is a holy bounty;
it is a divine revelation.
We will mention an example expressly for the purpose of comprehending this
subject. The most noble being on the earth is man. He embraces the animal,
vegetable and mineral kingdoms--that is to say, these conditions are
contained in him to such an extent that he is the possessor of these
conditions and states; he is aware of their mysteries and of the secrets
of their existence. This is simply an example and not an analogy. Briefly,
the supreme Manifestations of God are aware of the reality of the
mysteries of beings. Therefore, They establish laws which are suitable and
adapted to the state of the world of man, for religion is the essential
connection which proceeds from the realities of things. The
Manifestation--that is, the Holy Lawgiver--unless He is aware of the
realities of beings, will not comprehend the essential connection which
proceeds from the realities of things, and He will certainly not be able
to establish a religion conformable to the facts and suited to the
conditions. The Prophets of God, the supreme Manifestations, are like
skilled physicians, and the contingent world is like the body of man: the
divine laws are the remedy and treatment. Consequently, the doctor must be
aware of, and know, all the members and parts, as well as the constitution
and state of the patient, so that he can prescribe a medicine which will
be beneficial against the violent poison of the disease. In reality the
doctor deduces from the disease itself the treatment which is suited to
the patient, for he diagnoses the malady, and afterward prescribes the
remedy for the illness. Until the malady be discovered, how can the remedy
and treatment be prescribed? The doctor then must have a thorough
knowledge of the constitution, members, organs and state of the patient,
and be acquainted with all diseases and all remedies, in order to
prescribe a fitting medicine.
Religion, then, is the necessary connection which emanates from the
reality of things; and as the supreme Manifestations of God are aware of
the mysteries of beings, therefore, They understand this essential
connection, and by this knowledge establish the Law of God.
41: THE UNIVERSAL CYCLES
Question.--What is the real explanation of the cycles which occur in the
world of existence?
Answer.--Each one of the luminous bodies in this limitless firmament has a
cycle of revolution which is of a different duration, and every one
revolves in its own orbit, and again begins a new cycle. So the earth,
every three hundred and sixty-five days, five hours, forty-eight minutes
and a fraction, completes a revolution; and then it begins a new
cycle--that is to say, the first cycle is again renewed. In the same way,
for the whole universe, whether for the heavens or for men, there are
cycles of great events, of important facts and occurrences. When a cycle
is ended, a new cycle begins; and the old one, on account of the great
events which take place, is completely forgotten, and not a trace or
record of it will remain. As you see, we have no records of twenty
thousand years ago, although we have before proved by argument that life
on this earth is very ancient. It is not one hundred thousand, or two
hundred thousand, or one million or two million years old; it is very
ancient, and the ancient records and traces are entirely obliterated.
Each of the Divine Manifestations has likewise a cycle, and during the
cycle His laws and commandments prevail and are performed. When His cycle
is completed by the appearance of a new Manifestation, a new cycle begins.
In this way cycles begin, end and are renewed, until a universal cycle is
completed in the world, when important events and great occurrences will
take place which entirely 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.