reason of which the mind is not yet cognizant. How many things exist of
which we do not yet know the reason! So the science of physiology--that is
to say, the knowledge of the composition of the members--records that the
reason and cause of the difference in the colors of animals, and of the
hair of men, of the redness of the lips, and of the variety of the colors
of birds, is still unknown; it is secret and hidden. But it is known that
the pupil of the eye is black so as to attract the rays of the sun, for if
it were another color--that is, uniformly white--it would not attract the
rays of the sun. Therefore, as the reason of the things we have mentioned
is unknown, it is possible that the reason and the wisdom of these traces
of members, whether they be in the animal or man, are equally unknown.
Certainly there is a reason, even though it is not known.
Third, let us suppose that there was a time when some animals, or even
man, possessed some members which have now disappeared; this is not a
sufficient proof of the change and evolution of the species. For man, from
the beginning of the embryonic period till he reaches the degree of
maturity, goes through different forms and appearances. His aspect, his
form, his appearance and color change; he passes from one form to another,
and from one appearance to another. Nevertheless, from the beginning of
the embryonic period he is of the species of man--that is to say, an embryo
of a man and not of an animal; but this is not at first apparent, but
later it becomes visible and evident. For example, let us suppose that man
once resembled the animal, and that now he has progressed and changed.
Supposing this to be true, it is still not a proof of the change of
species. No, as before mentioned, it is merely like the change and
alteration of the embryo of man until it reaches the degree of reason and
perfection. We will state it more clearly. Let us suppose that there was a
time when man walked on his hands and feet, or had a tail; this change and
alteration is like that of the fetus in the womb of the mother. Although
it changes in all ways, and grows and develops until it reaches the
perfect form, from the beginning it is a special species. We also see in
the vegetable kingdom that the original species of the genus do not change
and alter, but the form, color and bulk will change and alter, or even
progress.
To recapitulate: as man in the womb of the mother passes from form to
form, from shape to shape, changes and develops, and is still the human
species from the beginning of the embryonic period--in the same way man,
from the beginning of his existence in the matrix of the world, is also a
distinct species--that is, man--and has gradually evolved from one form to
another. Therefore, this change of appearance, this evolution of members,
this development and growth, even though we admit the reality of growth
and progress,(141) does not prevent the species from being original. Man
from the beginning was in this perfect form and composition, and possessed
capacity and aptitude for acquiring material and spiritual perfections,
and was the manifestation of these words, "We will make man in Our image
and likeness."(142) He has only become more pleasing, more beautiful and
more graceful. Civilization has brought him out of his wild state, just as
the wild fruits which are cultivated by a gardener become finer, sweeter
and acquire more freshness and delicacy.
The gardeners of the world of humanity are the Prophets of God.
50: SPIRITUAL PROOFS OF THE ORIGIN OF MAN
The proofs which we have adduced relative to the origin of the human
species were logical proofs. Now we will give the spiritual proofs, which
are essential. For, as we have proved Divinity by logical arguments, and
have also proved logically that man exists from his origin and foundation
as man, and that his species has existed from all eternity, now we will
establish spiritual proofs that human existence--that is, the species of
man--is a necessary existence, and that without man the perfections of
Divinity would not appear. But these are spiritual proofs, not logical
proofs.
We have many times demonstrated and established that man is the noblest of
beings, the sum of all perfections, and that all beings and all existences
are the centers from which the glory of God is reflected--that is to say,
the signs of the Divinity of God are apparent in the realities of things
and of creatures. Just as the terrestrial globe is the place where the
rays of the sun are reflected--as its light, its heat and its influence are
apparent and visible in all the atoms of the earth--so, in the same way,
the atoms of beings, in this infinite space, proclaim and prove one of the
divine perfections. Nothing is deprived of this benefit; either it is a
sign of the mercy of God, or it is a sign of His power, His greatness, His
justice, His nurturing providence; or it is a sign of the generosity of
God, His vision, His hearing, His knowledge, His grace and so on.
Without doubt each being is the center of the shining forth of the glory
of God--that is to say, the perfections of God appear from it and are
resplendent in it. It is like the sun, which is resplendent in the desert,
upon the sea, in the trees, in the fruits and blossoms, and in all earthly
things. The world, indeed each existing being, proclaims to us one of the
names of God, but the reality of man is the collective reality, the
general reality, and is the center where the glory of all the perfections
of God shine forth--that is to say, for each name, each attribute, each
perfection which we affirm of God there exists a sign in man. If it were
otherwise, man could not imagine these perfections and could not
understand them. So we say that God is the seer, and the eye is the sign
of His vision; if this sight were not in man, how could we imagine the
vision of God? For the blind (that is, one born blind) cannot imagine
sight; and the deaf (that is, one deaf from birth) cannot imagine hearing;
and the dead cannot realize life. Consequently, the Divinity of God, which
is the sum of all perfections, reflects itself in the reality of man--that
is to say, the Essence of Oneness is the gathering of all perfections, and
from this unity He casts a reflection upon the human reality. Man, then,
is the perfect mirror facing the Sun of Truth and is the center of
radiation: the Sun of Truth shines in this mirror. The reflection of the
divine perfections appears in the reality of man, so he is the
representative of God, the messenger of God. If man did not exist, the
universe would be without result, for the object of existence is the
appearance of the perfections of God.
Therefore, it cannot be said there was a time when man was not. All that
we can say is that this terrestrial globe at one time did not exist, and
at its beginning man did not appear upon it. But from the beginning which
has no beginning, to the end which has no end, a Perfect Manifestation
always exists. This Man of Whom we speak is not every man; we mean the
Perfect Man. For the noblest part of the tree is the fruit, which is the
reason of its existence. If the tree had no fruit, it would have no
meaning. Therefore, it cannot be imagined that the worlds of existence,
whether the stars or this earth, were once inhabited by the donkey, cow,
mouse and cat, and that they were without man! This supposition is false
and meaningless. The word of God is clear as the sun. This is a spiritual
proof, but one which we cannot at the beginning put forth for the benefit
of the materialists. First we must speak of the logical proofs, afterward
the spiritual proofs.
51: THE SPIRIT AND MIND OF MAN HAVE EXISTED FROM THE BEGINNING
Question.--Does man in the beginning possess mind and spirit, or are they
an outcome of his evolution?
Answer.--The beginning of the existence of man on the terrestrial globe
resembles his formation in the womb of the mother. The embryo in the womb
of the mother gradually grows and develops until birth, after which it
continues to grow and develop until it reaches the age of discretion and
maturity. Though in infancy the signs of the mind and spirit appear in
man, they do not reach the degree of perfection; they are imperfect. Only
when man attains maturity do the mind and the spirit appear and become
evident in utmost perfection.
So also the formation of man in the matrix of the world was in the
beginning like the embryo; then gradually he made progress in perfectness,
and grew and developed until he reached the state of maturity, when the
mind and spirit became visible in the greatest power. In the beginning of
his formation the mind and spirit also existed, but they were hidden;
later they were manifested. In the womb of the world mind and spirit also
existed in the embryo, but they were concealed; afterward they appeared.
So it is that in the seed the tree exists, but it is hidden and concealed;
when it develops and grows, the complete tree appears. In the same way the
growth and development of all beings is gradual; this is the universal
divine organization and the natural system. The seed does not at once
become a tree; the embryo does not at once become a man; the mineral does
not suddenly become a stone. No, they grow and develop gradually and
attain the limit of perfection.
All beings, whether large or small, were created perfect and complete from
the first, but their perfections appear in them by degrees. The
organization of God is one; the evolution of existence is one; the divine
system is one. Whether they be small or great beings, all are subject to
one law and system. Each seed has in it from the first all the vegetable
perfections. For example, in the seed all the vegetable perfections exist
from the beginning, but not visibly; afterward little by little they
appear. So it is first the shoot which appears from the seed, then the
branches, leaves, blossoms and fruits; but from the beginning of its
existence all these things are in the seed, potentially, though not
apparently.
In the same way, the embryo possesses from the first all perfections, such
as the spirit, the mind, the sight, the smell, the taste--in one word, all
the powers--but they are not visible and become so only by degrees.
Similarly, the terrestrial globe from the beginning was created with all
its elements, substances, minerals, atoms and organisms; but these only
appeared by degrees: first the mineral, then the plant, afterward the
animal, and finally man. But from the first these kinds and species
existed, but were undeveloped in the terrestrial globe, and then appeared
only gradually. For the supreme organization of God, and the universal
natural system, surround all beings, and all are subject to this rule.
When you consider this universal system, you see that there is not one of
the beings which at its coming into existence has reached the limit of
perfection. No, they gradually grow and develop, and then attain the
degree of perfection.
52: THE APPEARING OF THE SPIRIT IN THE BODY
Question.--What is the wisdom of the spirit's appearing in the body?
Answer.--The wisdom of the appearance of the spirit in the body is this:
the human spirit is a Divine Trust, and it must traverse all conditions,
for its passage and movement through the conditions of existence will be
the means of its acquiring perfections. So when a man travels and passes
through different regions and numerous countries with system and method,
it is certainly a means of his acquiring perfection, for he will see
places, scenes and countries, from which he will discover the conditions
and states of other nations. He will thus become acquainted with the
geography of countries and their wonders and arts; he will familiarize
himself with the habits, customs and usages of peoples; he will see the
civilization and progress of the epoch; he will become aware of the policy
of governments and the power and capacity of each country. It is the same
when the human spirit passes through the conditions of existence: it will
become the possessor of each degree and station. Even in the condition of
the body it will surely acquire perfections.
Besides this, it is necessary that the signs of the perfection of the
spirit should be apparent in this world, so that the world of creation may
bring forth endless results, and this body may receive life and manifest
the divine bounties. So, for example, the rays of the sun must shine upon
the earth, and the solar heat develop the earthly beings; if the rays and
heat of the sun did not shine upon the earth, the earth would be
uninhabited, without meaning; and its development would be retarded. In
the same way, if the perfections of the spirit did not appear in this
world, this world would be unenlightened and absolutely brutal. By the
appearance of the spirit in the physical form, this world is enlightened.
As the spirit of man is the cause of the life of the body, so the world is
in the condition of the body, and man is in the condition of the spirit.
If there were no man, the perfections of the spirit would not appear, and
the light of the mind would not be resplendent in this world. This world
would be like a body without a soul.
This world is also in the condition of a fruit tree, and man is like the
fruit; without fruit the tree would be useless.
Moreover, these members, these elements, this composition, which are found
in the organism of man, are an attraction and magnet for the spirit; it is
certain that the spirit will appear in it. So a mirror which is clear will
certainly attract the rays of the sun. It will become luminous, and
wonderful images will appear in it--that is to say, when these existing
elements are gathered together according to the natural order, and with
perfect strength, they become a magnet for the spirit, and the spirit will
become manifest in them with all its perfections.
Under these conditions it cannot be said, "What is the necessity for the
rays of the sun to descend upon the mirror?"--for the connection which
exists between the reality of things, whether they be spiritual or
material, requires that when the mirror is clear and faces the sun, the
light of the sun must become apparent in it. In the same way, when the
elements are arranged and combined in the most glorious system,
organization and manner, the human spirit will appear and be manifest in
them. This is the decree of the Powerful, the Wise.
53: THE RELATION BETWEEN GOD AND THE CREATURE
Question.--What is the nature of the connection between God and the
creature--that is to say, between the Independent, the Most High, and the
other beings?
Answer.--The connection between God and the creatures is that of the
creator to the creation; it is like the connection between the sun and the
dark bodies of contingent beings, and is the connection between the maker
and the things that he has made. The sun in its own essence is independent
of the bodies which it lights, for its light is in itself and is free and
independent of the terrestrial globe; so the earth is under the influence
of the sun and receives its light, whereas the sun and its rays are
entirely independent of the earth. But if there were no sun, the earth and
all earthly beings could not exist.
The dependence of the creatures upon God is a dependence of emanation--that
is to say, creatures emanate from God; they do not manifest Him.(143) The
relation is that of emanation and not that of manifestation. The light of
the sun emanates from the sun; it does not manifest it. The appearance
through emanation is like the appearance of the rays from the luminary of
the horizons of the world--that is to say, the holy essence of the Sun of
Truth is not divided and does not descend to the condition of the
creatures. In the same way, the globe of the sun does not become divided
and does not descend to the earth. No, the rays of the sun, which are its
bounty, emanate from it and illumine the dark bodies.
But the appearance through manifestation is the manifestation of the
branches, leaves, blossoms and fruit from the seed; for the seed in its
own essence becomes branches and fruits, and its reality enters into the
branches, the leaves and fruits. This appearance through manifestation
would be for God, the Most High, simple imperfection; and this is quite
impossible, for the implication would be that the Absolute Preexistent is
qualified with phenomenal attributes. But if this were so, pure
independence would become mere poverty, and true existence would become
nonexistence, and this is impossible.
Therefore, all creatures emanate from God--that is to say, it is by God
that all things are realized, and by Him that all beings have attained to
existence. The first thing which emanated from God is that universal
reality, which the ancient philosophers termed the "First Mind," and which
the people of Baha call the "First Will." This emanation, in that which
concerns its action in the world of God, is not limited by time or place;
it is without beginning or end--beginning and end in relation to God are
one. The preexistence of God is the preexistence of essence, and also
preexistence of time, and the phenomenality of contingency is essential
and not temporal, as we have already explained one day at table.(144)
Though the "First Mind" is without beginning, it does not become a sharer
in the preexistence of God, for the existence of the universal reality in
relation to the existence of God is nothingness, and it has not the power
to become an associate of God and like unto Him in preexistence. This
subject has been before explained.
The existence of living things signifies composition, and their death,
decomposition. But universal matter and the elements do not become
absolutely annihilated and destroyed. No, their nonexistence is simply
transformation. For instance, when man is annihilated, he becomes dust;
but he does not become absolutely nonexistent. He still exists in the
shape of dust, but transformation has taken place, and this composition is
accidentally decomposed. The annihilation of the other beings is the same,
for existence does not become absolute nonexistence, and absolute
nonexistence does not become existence.
54: ON THE PROCEEDING OF THE HUMAN SPIRIT FROM GOD
Question.--In the Bible it is said that God breathed the spirit into the
body of man. What is the meaning of this verse?
Answer.--Know that proceeding is of two kinds: the proceeding and
appearance through emanation, and the proceeding and appearance through
manifestation. The proceeding through emanation is like the coming forth
of the action from the actor, of the writing from the writer. Now the
writing emanates from the writer, and the discourse emanates from the
speaker, and in the same way the human spirit emanates from God. It is not
that it manifests God--that is to say, no part has been detached from the
Divine Reality to enter the body of man. No, as the discourse emanates
from the speaker, the spirit appears in the body of man.
But the proceeding through manifestation is the manifestation of the
reality of a thing in other forms, like the coming forth of this tree from
the seed of the tree, or the coming forth of the flower from the seed of
the flower, for it is the seed itself which appears in the form of the
branches, leaves and flowers. This is called the proceeding through
manifestation. The spirits of men, with reference to God, have dependence
through emanation, just as the discourse proceeds from the speaker and the
writing from the writer--that is to say, the speaker himself does not
become the discourse, nor does the writer himself become the writing; no,
rather they have the proceeding of emanation. The speaker has perfect
ability and power, and the discourse emanates from him, as the action does
from the actor. The Real Speaker, the Essence of Unity, has always been in
one condition, which neither changes nor alters, has neither
transformation nor vicissitude. He is the Eternal, the Immortal.
Therefore, the proceeding of the human spirits from God is through
emanation. When it is said in the Bible that God breathed His spirit into
man, this spirit is that which, like the discourse, emanates from the Real
Speaker, taking effect in the reality of man.
But the proceeding through manifestation (if by this is meant the divine
appearance, and not division into parts), we have said, is the proceeding
and the appearance of the Holy Spirit and the Word, which is from God. As
it is said in the Gospel of John, "In the beginning was the Word, and the
Word was with God";(145) then the Holy Spirit and the Word are the
appearance of God. The Spirit and the Word mean the divine perfections
that appeared in the Reality of Christ, and these perfections were with
God; so the sun manifests all its glory in the mirror. For the Word does
not signify the body of Christ, no, but the divine perfections manifested
in Him. For Christ was like a clear mirror which was facing the Sun of
Reality; and the perfections of the Sun of Reality--that is to say, its
light and heat--were visible and apparent in this mirror. If we look into
the mirror, we see the sun, and we say, "It is the sun." Therefore, the
Word and the Holy Spirit, which signify the perfections of God, are the
divine appearance. This is the meaning of the verse in the Gospel which
says: "The Word was with God, and the Word was God";(146) for the divine
perfections are not different from the Essence of Oneness. The perfections
of Christ are called the Word because all the beings are in the condition
of letters, and one letter has not a complete meaning, while the
perfections of Christ have the power of the word because a complete
meaning can be inferred from a word. As the Reality of Christ was the
manifestation of the divine perfections, therefore, it was like the word.
Why? because He is the sum of perfect meanings. This is why He is called
the Word.
And know that the proceeding of the Word and the Holy Spirit from God,
which is the proceeding and appearance of manifestation, must not be
understood to mean that the Reality of Divinity had been divided into
parts, or multiplied, or that it had descended from the exaltation of
holiness and purity. God forbid! If a pure, fine mirror faces the sun, the
light and heat, the form and the image of the sun will be resplendent in
it with such manifestation that if a beholder says of the sun, which is
brilliant and visible in the mirror, "This is the sun," it is true.
Nevertheless, the mirror is the mirror, and the sun is the sun. The One
Sun, even if it appears in numerous mirrors, is one. This state is neither
abiding nor entering, neither commingling nor descending; for entering,
abiding, descending, issuing forth and commingling are the necessities and
characteristics of bodies, not of spirits; then how much less do they
belong to the sanctified and pure Reality of God. God is exempt from all
that is not in accordance with His purity and His exalted and sublime
sanctity.
The Sun of Reality, as we have said, has always been in one condition; it
has no change, no alteration, no transformation and no vicissitude. It is
eternal and everlasting. But the Holy Reality of the Word of God is in the
condition of the pure, fine and shining mirror; the heat, the light, the
image and likeness--that is to say, the perfections of the Sun of
Reality--appear in it. That is why Christ says in the Gospel, "The Father
is in the Son"--that is to say, the Sun of Reality appears in the
mirror.(147) Praise be to the One Who shone upon this Holy Reality, Who is
sanctified among the beings!
55: SOUL, SPIRIT AND MIND
Question.--What is the difference between the mind, spirit and soul?
Answer.--It has been before explained that spirit is universally divided
into five categories: the vegetable spirit, the animal spirit, the human
spirit, the spirit of faith, and the Holy Spirit.
The vegetable spirit is the power of growth which is brought about in the
seed through the influence of other existences.