long duration of time, and innumerable and incalculable periods and
epochs. In such a cycle the Manifestations appear with splendor in the
realm of the visible until a great and supreme Manifestation makes the
world the center of His radiance. His appearance causes the world to
attain to maturity, and the extension of His cycle is very great.
Afterward, other Manifestations will arise under His shadow, Who according
to the needs of the time will renew certain commandments relating to
material questions and affairs, while remaining under His shadow.
We are in the cycle which began with Adam, and its supreme Manifestation
is Baha'u'llah.
42: THE POWER AND INFLUENCE OF THE DIVINE MANIFESTATIONS
Question.--What is the degree of the power and the perfections of the
Thrones of Reality, the Manifestations of God, and what is the limit of
Their influence?
Answer.--Consider the world of existence--that is to say, the world of
material things. The solar system is dark and obscure, and in it the sun
is the center of light, and all the planets of the system revolve around
its might and are partakers of its bounty. The sun is the cause of life
and illumination, and the means of the growth and development of all the
beings of the solar system; for without the bounty of the sun no living
being could exist: all would be dark and destroyed. Therefore, it is
evident and clear that the sun is the center of light and the cause of the
life of the beings of the solar system.
In like manner, the Holy Manifestations of God are the centers of the
light of reality, of the source of mysteries, and of the bounties of love.
They are resplendent in the world of hearts and thoughts, and shower
eternal graces upon the world of spirits; They give spiritual life and are
shining with the light of realities and meanings. The enlightenment of the
world of thought comes from these centers of light and sources of
mysteries. Without the bounty of the splendor and the instructions of
these Holy Beings the world of souls and thoughts would be opaque
darkness. Without the irrefutable teachings of those sources of mysteries
the human world would become the pasture of animal appetites and
qualities, the existence of everything would be unreal, and there would be
no true life. That is why it is said in the Gospel: "In the beginning was
the Word," meaning that it became the cause of all life.(131)
Now consider the influence of the sun upon the earthly beings, what signs
and results become evident and clear from its nearness and remoteness,
from its rising or its setting. At one time it is autumn, at another time
spring; or again it is summer or winter. When the sun passes the line of
the equator, the life-giving spring will become manifest in splendor, and
when it is in the summer solstice, the fruits will attain to the acme of
perfection, grains and plants will yield their produce, and earthly beings
will attain their most complete development and growth.
In like manner, when the Holy Manifestation of God, Who is the sun of the
world of His creation, shines upon the worlds of spirits, of thoughts and
of hearts, then the spiritual spring and new life appear, the power of the
wonderful springtime becomes visible, and marvelous benefits are apparent.
As you have observed, at the time of the appearance of each Manifestation
of God extraordinary progress has occurred in the world of minds, thoughts
and spirits. For example, in this divine age see what development has been
attained in the world of minds and thoughts, and it is now only the
beginning of its dawn. Before long you will see that new bounties and
divine teachings will illuminate this dark world and will transform these
sad regions into the paradise of Eden.
If we were to explain the signs and bounties of each of the Holy
Manifestations, it would take too long. Think and reflect upon it
yourself, and then you will attain to the truth of this subject.
43: THE TWO CLASSES OF PROPHETS
Question.--How many kinds of Prophets are there?
Answer.--Universally, the Prophets are of two kinds. One are the
independent Prophets Who are followed; the other kind are not independent
and are themselves followers.
The independent Prophets are the lawgivers and the founders of a new
cycle. Through Their appearance the world puts on a new garment, the
foundations of religion are established, and a new book is revealed.
Without an intermediary They receive bounty from the Reality of the
Divinity, and Their illumination is an essential illumination. They are
like the sun which is luminous in itself: the light is its essential
necessity; it does not receive light from any other star. These
Dawning-places of the morn of Unity are the sources of bounty and the
mirrors of the Essence of Reality.
The other Prophets are followers and promoters, for they are branches and
not independent; they receive the bounty of the independent Prophets, and
they profit by the light of the Guidance of the universal Prophets. They
are like the moon, which is not luminous and radiant in itself, but
receives its light from the sun.
The Manifestations of universal Prophethood Who appeared independently
are, for example, Abraham, Moses, Christ, Muhammad, the Bab and
Baha'u'llah. But the others who are followers and promoters are like
Solomon, David, Isaiah, Jeremiah and Ezekiel. For the independent Prophets
are founders; They establish a new religion and make new creatures of men;
They change the general morals, promote new customs and rules, renew the
cycle and the Law. Their appearance is like the season of spring, which
arrays all earthly beings in a new garment, and gives them a new life.
With regard to the second sort of Prophets who are followers, these also
promote the Law of God, make known the Religion of God, and proclaim His
word. Of themselves they have no power and might, except what they receive
from the independent Prophets.
Question.--To which category do Buddha and Confucius belong?
Answer.--Buddha also established a new religion, and Confucius renewed
morals and ancient virtues, but their institutions have been entirely
destroyed. The beliefs and rites of the Buddhists and Confucianists have
not continued in accordance with their fundamental teachings. The founder
of Buddhism was a wonderful soul. He established the Oneness of God, but
later the original principles of His doctrines gradually disappeared, and
ignorant customs and ceremonials arose and increased until they finally
ended in the worship of statues and images.
Now, consider: Christ frequently repeated that the Ten Commandments in the
Pentateuch were to be followed, and He insisted that they should be
maintained. Among the Ten Commandments is one which says: "Do not worship
any picture or image."(132) At present in some of the Christian churches
many pictures and images exist. It is, therefore, clear and evident that
the Religion of God does not maintain its original principles among the
people, but that it has gradually changed and altered until it has been
entirely destroyed and annihilated. Because of this the manifestation is
renewed, and a new religion established. But if religions did not change
and alter, there would be no need of renewal.
In the beginning the tree was in all its beauty, and full of blossoms and
fruits, but at last it became old and entirely fruitless, and it withered
and decayed. This is why the True Gardener plants again an incomparable
young tree of the same kind and species, which grows and develops day by
day, and spreads a wide shadow in the divine garden, and yields admirable
fruit. So it is with religions; through the passing of time they change
from their original foundation, the truth of the Religion of God entirely
departs, and the spirit of it does not stay; heresies appear, and it
becomes a body without a soul. That is why it is renewed.
The meaning is that the Buddhists and Confucianists now worship images and
statues. They are entirely heedless of the Oneness of God and believe in
imaginary gods like the ancient Greeks. But in the beginning it was not
so; there were different principles and other ordinances.
Again, consider how much the principles of the religion of Christ have
been forgotten, and how many heresies have appeared. For example, Christ
forbade revenge and transgression; furthermore, He commanded benevolence
and mercy in return for injury and evil. Now reflect: among the Christian
nations themselves how many sanguinary wars have taken place, and how much
oppression, cruelty, rapacity and bloodthirstiness have occurred! Many of
these wars were carried on by command of the Popes. It is then clear and
evident that in the passage of time religions become entirely changed and
altered. Therefore, they are renewed.
44: EXPLANATION OF THE REBUKES ADDRESSED BY GOD TO THE PROPHETS
Question.--In the Holy Books there are some addresses of reproach and
rebuke directed to the Prophets. Who is addressed, and for whom is the
rebuke?
Answer.--All the divine discourses containing reproof, though apparently
addressed to the Prophets, in reality are directed to the people, through
a wisdom which is absolute mercy, in order that the people may not be
discouraged and disheartened. They, therefore, appear to be addressed to
the Prophets; but though outwardly for the Prophets, they are in truth for
the people and not for the Prophets.
Moreover, the powerful and independent king represents his country: that
which he says is the word of all, and every agreement that he makes is the
agreement of all, for the wishes and desires of all his subjects are
included in his wishes and desires. In the same way, every Prophet is the
expression of the whole of the people. So the promise and speech of God
addressed to Him is addressed to all. Generally the speech of reproach and
rebuke is rather too severe for the people and would be heartbreaking to
them. So the Perfect Wisdom makes use of this form of address, as is
clearly shown in the Bible itself, as, for example, when the children of
Israel rebelled and said to Moses: "We cannot fight with the Amalekites,
for they are powerful, mighty and courageous." God then rebuked Moses and
Aaron, though Moses was in complete obedience and not in rebellion. Surely
such a great Man, Who is the mediator of the Divine Bounty and the
deliverer of the Law, must necessarily obey the commands of God. These
Holy Souls are like the leaves of a tree which are put in motion by the
blowing of the wind, and not by Their own desire; for They are attracted
by the breeze of the love of God, and Their will is absolutely submissive.
Their word is the word of God; Their commandment is the commandment of
God; Their prohibition is the prohibition of God. They are like the glass
globe which receives light from the lamp. Although the light appears to
emanate from the glass, in reality it is shining from the lamp. In the
same way for the Prophets of God, the centers of manifestation, Their
movement and repose come from divine inspiration, not from human passions.
If it were not so, how could the Prophet be worthy of trust, and how could
He be the Messenger of God, delivering the commands and the prohibitions
of God? All the defects that are mentioned in the Holy Books with
reference to the Manifestations refer to questions of this kind.
Praise be to God that you have come here and have met the servants of God!
Have you perceived in them anything except the fragrance of the pleasure
of God? Indeed, no. You have seen with your own eyes that day and night
they endeavor and strive, and that they have no aim except the exaltation
of the word of God, the education of men, the improvement of the masses,
spiritual progress, the promulgation of universal peace, goodwill to all
mankind, and kindness toward all nations. Sacrificing themselves for the
good of humanity, they are detached from material advantages, and labor to
give virtues to mankind.
But let us return to our subject. For example, in the Old Testament it is
said in the Book of Isaiah, chapter 48, verse 12: "Hearken unto Me, O
Jacob and Israel, My called; I am He; I am the first, I also am the last."
It is evident that it does not mean Jacob who was Israel, but the people
of Israel. Also in the Book of Isaiah, chapter 43, verse 1, it is said:
"But now thus saith the Lord that created thee, O Jacob, and He that
formed thee, O Israel, Fear not: for I have redeemed thee, I have called
thee by thy name; thou art Mine."
Furthermore, in Numbers, chapter 20, verse 23: "And the Lord spake unto
Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,
Aaron shall be gathered unto his people: for he shall not enter into the
land which I have given unto the children of Israel, because ye rebelled
against My word at the water of Meribah";(133) and in verse 13: "This is
the water of Meribah; because the children of Israel strove with the Lord,
and He was sanctified in them."
Observe: the people of Israel rebelled, but apparently the reproach was
for Moses and Aaron. As it is said in the Book of Deuteronomy, chapter 3,
verse 26: "But the Lord was wroth with Me for your sakes, and would not
hear Me: and the Lord said unto Me, Let it suffice Thee; speak no more
unto Me of this matter."
Now this discourse and reproach really refer to the children of Israel,
who, for having rebelled against the command of God, were held captive a
long time in the arid desert, on the other side of Jordan, until the time
of Joshua--upon him be salutations. This address and reproach appeared to
be for Moses and Aaron, but in reality they were for the people of Israel.
In the same way in the Qur'an it is said to Muhammad: "We have granted
Thee a manifest victory, so that God may forgive Thee Thy preceding and
subsequent sin."(134) This address, although apparently directed to
Muhammad, was in reality for all the people. This mode of address, as
before said, was used by the perfect wisdom of God, so that the hearts of
the people might not be troubled, anxious and tormented.
How often the Prophets of God and His supreme Manifestations in Their
prayers confess Their sins and faults! This is only to teach other men, to
encourage and incite them to humility and meekness, and to induce them to
confess their sins and faults. For these Holy Souls are pure from every
sin and sanctified from faults. In the Gospel it is said that a man came
to Christ and called Him "Good Master." Christ answered, "Why callest thou
Me good? there is none good but One, that is, God."(135) This did not
mean--God forbid!--that Christ was a sinner; but the intention was to teach
submission, humility, meekness and modesty to the man to whom He spoke.
These Holy Beings are lights, and light does not unite itself with
darkness. They are life, and life and death are not confounded. They are
for guidance, and guidance and error cannot be together. They are the
essence of obedience, and obedience cannot exist with rebellion.
To conclude, the addresses in the form of reproach which are in the Holy
Books, though apparently directed to the Prophets--that is to say, to the
Manifestations of God--in reality are intended for the people. This will
become evident and clear to you when you have diligently examined the Holy
Books.
Salutations be upon you.
45: EXPLANATION OF THE VERSE OF THE KITAB-I-AQDAS, "THERE IS NO PARTNER
FOR HIM WHO IS THE DAYSPRING OF REVELATION IN HIS MOST GREAT
INFALLIBILITY"
It is said in the holy verse: "There is no partner for Him Who is the
Dayspring of Revelation(136) in His Most Great Infallibility. He is, in
truth, the exponent of 'God doeth whatsoever He willeth' in the kingdom of
creation. Indeed the Almighty hath exclusively reserved this station for
Himself and to none is given a share in this sublime and highly exalted
distinction."(137)
Know that infallibility is of two kinds: essential infallibility and
acquired infallibility. In like manner there is essential knowledge and
acquired knowledge; and so it is with other names and attributes.
Essential infallibility is peculiar to the supreme Manifestation, for it
is His essential requirement, and an essential requirement cannot be
separated from the thing itself. The rays are the essential necessity of
the sun and are inseparable from it. Knowledge is an essential necessity
of God and is inseparable from Him. Power is an essential necessity of God
and is inseparable from Him. If it could be separated from Him, He would
not be God. If the rays could be separated from the sun, it would not be
the sun. Therefore, if one imagines separation of the Most Great
Infallibility from the supreme Manifestation, He would not be the supreme
Manifestation, and He would lack the essential perfections.
But acquired infallibility is not a natural necessity; on the contrary, it
is a ray of the bounty of infallibility which shines from the Sun of
Reality upon hearts, and grants a share and portion of itself to souls.
Although these souls have not essential infallibility, still they are
under the protection of God--that is to say, God preserves them from error.
Thus many of the holy beings who were not dawning-points of the Most Great
Infallibility, were yet kept and preserved from error under the shadow of
the protection and guardianship of God, for they were the mediators of
grace between God and men. If God did not protect them from error, their
error would cause believing souls to fall into error, and thus the
foundation of the Religion of God would be overturned, which would not be
fitting nor worthy of God.
To epitomize: essential infallibility belongs especially to the supreme
Manifestations, and acquired infallibility is granted to every holy soul.
For instance, the Universal House of Justice,(138) if it be established
under the necessary conditions--with members elected from all the
people--that House of Justice will be under the protection and the unerring
guidance of God. If that House of Justice shall decide unanimously, or by
a majority, upon any question not mentioned in the Book, that decision and
command will be guarded from mistake. Now the members of the House of
Justice have not, individually, essential infallibility; but the body of
the House of Justice is under the protection and unerring guidance of God:
this is called conferred infallibility.
Briefly, it is said that the "Dayspring of Revelation" is the
manifestation of these words, "He doeth whatsoever He willeth"; this
condition is peculiar to that Holy Being, and others have no share of this
essential perfection. That is to say, that as the supreme Manifestations
certainly possess essential infallibility, therefore whatever emanates
from Them is identical with the truth, and conformable to reality. They
are not under the shadow of the former laws. Whatever They say is the word
of God, and whatever They perform is an upright action. No believer has
any right to criticize; his condition must be one of absolute submission,
for the Manifestation arises with perfect wisdom--so that whatever the
supreme Manifestation says and does is absolute wisdom, and is in
accordance with reality.
If some people do not understand the hidden secret of one of His commands
and actions, they ought not to oppose it, for the supreme Manifestation
does what He wishes. How often it has occurred, when an act has been
performed by a wise, perfect, intelligent man, that others incapable of
comprehending its wisdom have objected to it and been amazed that this
wise man could say or do such a thing. This opposition comes from their
ignorance, and the wisdom of the sage is pure and exempt from error. In
the same way, the skilled doctor in treating the patient does what he
wishes, and the patient has no right to object; whatever the doctor says
and does is right; all ought to consider him the manifestation of these
words, "He doeth whatsoever He willeth, and commandeth whatever He
desireth." It is certain that the doctor will use some medicine contrary
to the ideas of other people; now opposition is not permitted to those who
have not the advantage of science and the medical art. No, in the name of
God! on the contrary, all ought to be submissive and to perform whatever
the skilled doctor says. Therefore, the skilled doctor does what he
wishes, and the patients have no share in this right. The skill of the
doctor must be first ascertained; but when the skill of the doctor is once
established, he does what he wishes.
So also, when the head of the army is unrivaled in the art of war, in what
he says and commands he does what he wishes. When the captain of a ship is
proficient in the art of navigation, in whatever he says and commands he
does what he wishes. And as the real educator is the Perfect Man, in
whatever He says and commands He does what He wishes.
In short, the meaning of "He doeth whatsoever He willeth" is that if the
Manifestation says something, or gives a command, or performs an action,
and believers do not understand its wisdom, they still ought not to oppose
it by a single thought, seeking to know why He spoke so, or why He did
such a thing. The other souls who are under the shadow of the supreme
Manifestations are submissive to the commandments of the Law of God, and
are not to deviate as much as a hairsbreadth from it; they must conform
their acts and words to the Law of God. If they do deviate from it, they
will be held responsible and reproved in the presence of God. It is
certain that they have no share in the permission "He doeth whatsoever He
willeth," for this condition is peculiar to the supreme Manifestations.
So Christ--may my spirit be sacrificed to Him!--was the manifestation of
these words, "He doeth whatsoever He willeth," but the disciples were not
partakers of this condition; for as they were under the shadow of Christ,
they could not deviate from His command and will.
PART FOUR: ON THE ORIGIN, POWERS AND CONDITIONS OF MAN
46: MODIFICATION OF SPECIES
We have now come to the question of the modification of species and of
organic development--that is to say, to the point of inquiring whether
man's descent is from the animal.
This theory has found credence in the minds of some European philosophers,
and it is now very difficult to make its falseness understood, but in the
future it will become evident and clear, and the European philosophers
will themselves realize its untruth. For, verily, it is an evident error.
When man looks at the beings with a penetrating regard, and attentively
examines the condition of existences, and when he sees the state, the
organization and the perfection of the world, he will be convinced that in
the possible world there is nothing more wonderful than that which already
exists. For all existing beings, terrestrial and celestial, as well as
this limitless space and all that is in it, have been created and
organized, composed, arranged and perfected as they ought to be; the
universe has no imperfection, so that if all beings became pure
intelligence and reflected for ever and ever, it is impossible that they
could imagine anything better than that which exists.