the composition and mingling of elements; when this composition
decomposes, the power also perishes and becomes annihilated. It may be
likened to this lamp: when the oil, wick and fire are combined, it is
lighted; and when this combination is dissolved--that is to say, when the
combined parts are separated from one another--the lamp also is
extinguished.
The human spirit which distinguishes man from the animal is the rational
soul, and these two names--the human spirit and the rational soul--designate
one thing. This spirit, which in the terminology of the philosophers is
the rational soul, embraces all beings, and as far as human ability
permits discovers the realities of things and becomes cognizant of their
peculiarities and effects, and of the qualities and properties of beings.
But the human spirit, unless assisted by the spirit of faith, does not
become acquainted with the divine secrets and the heavenly realities. It
is like a mirror which, although clear, polished and brilliant, is still
in need of light. Until a ray of the sun reflects upon it, it cannot
discover the heavenly secrets.
But the mind is the power of the human spirit. Spirit is the lamp; mind is
the light which shines from the lamp. Spirit is the tree, and the mind is
the fruit. Mind is the perfection of the spirit and is its essential
quality, as the sun's rays are the essential necessity of the sun.
This explanation, though short, is complete; therefore, reflect upon it,
and if God wills, you may become acquainted with the details.
56: THE PHYSICAL POWERS AND THE INTELLECTUAL POWERS
In man five outer powers exist, which are the agents of perception--that is
to say, through these five powers man perceives material beings. These are
sight, which perceives visible forms; hearing, which perceives audible
sounds; smell, which perceives odors; taste, which perceives foods; and
feeling, which is in all parts of the body and perceives tangible things.
These five powers perceive outward existences.
Man has also spiritual powers: imagination, which conceives things;
thought, which reflects upon realities; comprehension, which comprehends
realities; memory, which retains whatever man imagines, thinks and
comprehends. The intermediary between the five outward powers and the
inward powers is the sense which they possess in common--that is to say,
the sense which acts between the outer and inner powers, conveys to the
inward powers whatever the outer powers discern. It is termed the common
faculty, because it communicates between the outward and inward powers and
thus is common to the outward and inward powers.
For instance, sight is one of the outer powers; it sees and perceives this
flower, and conveys this perception to the inner power--the common
faculty--which transmits this perception to the power of imagination, which
in its turn conceives and forms this image and transmits it to the power
of thought; the power of thought reflects and, having grasped the reality,
conveys it to the power of comprehension; the comprehension, when it has
comprehended it, delivers the image of the object perceived to the memory,
and the memory keeps it in its repository.
The outward powers are five: the power of sight, of hearing, of taste, of
smell and of feeling.
The inner powers are also five: the common faculty, and the powers of
imagination, thought, comprehension and memory.
57: THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN
Question.--How many kinds of character has man, and what is the cause of
the differences and varieties in men?
Answer.--He has the innate character, the inherited character, and the
acquired character which is gained by education.
With regard to the innate character, although the divine creation is
purely good, yet the varieties of natural qualities in man come from the
difference of degree; all are excellent, but they are more or less so,
according to the degree. So all mankind possess intelligence and
capacities, but the intelligence, the capacity and the worthiness of men
differ. This is evident.
For example, take a number of children of one family, of one place, of one
school, instructed by one teacher, reared on the same food, in the same
climate, with the same clothing, and studying the same lessons--it is
certain that among these children some will be clever in the sciences,
some will be of average ability, and some dull. Hence it is clear that in
the original nature there exists a difference of degree and varieties of
worthiness and capacity. This difference does not imply good or evil but
is simply a difference of degree. One has the highest degree, another the
medium degree, and another the lowest degree. So man exists; the animal,
the plant and the mineral exist also--but the degrees of these four
existences vary. What a difference between the existence of man and of the
animal! Yet both are existences. It is evident that in existence there are
differences of degrees.
The variety of inherited qualities comes from strength and weakness of
constitution--that is to say, when the two parents are weak, the children
will be weak; if they are strong, the children will be robust. In the same
way, purity of blood has a great effect; for the pure germ is like the
superior stock which exists in plants and animals. For example, you see
that children born from a weak and feeble father and mother will naturally
have a feeble constitution and weak nerves; they will be afflicted and
will have neither patience, nor endurance, nor resolution, nor
perseverance, and will be hasty; for the children inherit the weakness and
debility of their parents.
Besides this, an especial blessing is conferred on some families and some
generations. Thus it is an especial blessing that from among the
descendants of Abraham should have come all the Prophets of the children
of Israel. This is a blessing that God has granted to this descent: to
Moses from His father and mother, to Christ from His mother's line; also
to Muhammad and the Bab, and to all the Prophets and the Holy
Manifestations of Israel. The Blessed Beauty(148) is also a lineal
descendant of Abraham, for Abraham had other sons besides Ishmael and
Isaac who in those days migrated to the lands of Persia and Afghanistan,
and the Blessed Beauty is one of their descendants.
Hence it is evident that inherited character also exists, and to such a
degree that if the characters are not in conformity with their origin,
although they belong physically to that lineage, spiritually they are not
considered members of the family, like Canaan,(149) who is not reckoned as
being of the race of Noah.
But the difference of the qualities with regard to culture is very great,
for education has great influence. Through education the ignorant become
learned; the cowardly become valiant. Through cultivation the crooked
branch becomes straight; the acid, bitter fruit of the mountains and woods
becomes sweet and delicious; and the five-petaled flower becomes hundred
petaled. Through education savage nations become civilized, and even the
animals become domesticated. Education must be considered as most
important, for as diseases in the world of bodies are extremely
contagious, so, in the same way, qualities of spirit and heart are
extremely contagious. Education has a universal influence, and the
differences caused by it are very great.
Perhaps someone will say that, since the capacity and worthiness of men
differ, therefore, the difference of capacity certainly causes the
difference of characters.(150)
But this is not so, for capacity is of two kinds: natural capacity and
acquired capacity. The first, which is the creation of God, is purely
good--in the creation of God there is no evil; but the acquired capacity
has become the cause of the appearance of evil. For example, God has
created all men in such a manner and has given them such a constitution
and such capacities that they are benefited by sugar and honey and harmed
and destroyed by poison. This nature and constitution is innate, and God
has given it equally to all mankind. But man begins little by little to
accustom himself to poison by taking a small quantity each day, and
gradually increasing it, until he reaches such a point that he cannot live
without a gram of opium every day. The natural capacities are thus
completely perverted. Observe how much the natural capacity and
constitution can be changed, until by different habits and training they
become entirely perverted. One does not criticize vicious people because
of their innate capacities and nature, but rather for their acquired
capacities and nature.
In creation there is no evil; all is good. Certain qualities and natures
innate in some men and apparently blameworthy are not so in reality. For
example, from the beginning of his life you can see in a nursing child the
signs of greed, of anger and of temper. Then, it may be said, good and
evil are innate in the reality of man, and this is contrary to the pure
goodness of nature and creation. The answer to this is that greed, which
is to ask for something more, is a praiseworthy quality provided that it
is used suitably. So if a man is greedy to acquire science and knowledge,
or to become compassionate, generous and just, it is most praiseworthy. If
he exercises his anger and wrath against the bloodthirsty tyrants who are
like ferocious beasts, it is very praiseworthy; but if he does not use
these qualities in a right way, they are blameworthy.
Then it is evident that in creation and nature evil does not exist at all;
but when the natural qualities of man are used in an unlawful way, they
are blameworthy. So if a rich and generous person gives a sum of money to
a poor man for his own necessities, and if the poor man spends that sum of
money on unlawful things, that will be blameworthy. It is the same with
all the natural qualities of man, which constitute the capital of life; if
they be used and displayed in an unlawful way, they become blameworthy.
Therefore, it is clear that creation is purely good. Consider that the
worst of qualities and most odious of attributes, which is the foundation
of all evil, is lying. No worse or more blameworthy quality than this can
be imagined to exist; it is the destroyer of all human perfections and the
cause of innumerable vices. There is no worse characteristic than this; it
is the foundation of all evils. Notwithstanding all this, if a doctor
consoles a sick man by saying, "Thank God you are better, and there is
hope of your recovery," though these words are contrary to the truth, yet
they may become the consolation of the patient and the turning point of
the illness. This is not blameworthy.
This question is now clearly elucidated. Salutations!
58: THE DEGREE OF KNOWLEDGE POSSESSED BY MAN AND THE DIVINE MANIFESTATIONS
Question.--Of what degree is the perception of the human world, and what
are its limitations?
Answer.--Know that perception varies. The lowest degree of perception is
that of the animals--that is to say, the natural feeling which appears
through the powers of the senses, and which is called sensation. In this,
men and animals are sharers; moreover, some animals with regard to the
senses are more powerful than man. But in humanity, perception differs and
varies in accordance with the different conditions of man.
The first condition of perception in the world of nature is the perception
of the rational soul. In this perception and in this power all men are
sharers, whether they be neglectful or vigilant, believers or deniers.
This human rational soul is God's creation; it encompasses and excels
other creatures; as it is more noble and distinguished, it encompasses
things. The power of the rational soul can discover the realities of
things, comprehend the peculiarities of beings, and penetrate the
mysteries of existence. All sciences, knowledge, arts, wonders,
institutions, discoveries and enterprises come from the exercised
intelligence of the rational soul. There was a time when they were
unknown, preserved mysteries and hidden secrets; the rational soul
gradually discovered them and brought them out from the plane of the
invisible and the hidden into the realm of the visible. This is the
greatest power of perception in the world of nature, which in its highest
flight and soaring comprehends the realities, the properties and the
effects of the contingent beings.
But the universal divine mind, which is beyond nature, is the bounty of
the Preexistent Power. This universal mind is divine; it embraces existing
realities, and it receives the light of the mysteries of God. It is a
conscious power, not a power of investigation and of research. The
intellectual power of the world of nature is a power of investigation, and
by its researches it discovers the realities of beings and the properties
of existences; but the heavenly intellectual power, which is beyond
nature, embraces things and is cognizant of things, knows them,
understands them, is aware of mysteries, realities and divine
significations, and is the discoverer of the concealed verities of the
Kingdom. This divine intellectual power is the special attribute of the
Holy Manifestations and the Dawning-places of prophethood; a ray of this
light falls upon the mirrors of the hearts of the righteous, and a portion
and a share of this power comes to them through the Holy Manifestations.
The Holy Manifestations have three conditions: one, the physical
condition; one, that of the rational soul; and one, that of the
manifestation of perfection and of the lordly splendor. The body
comprehends things according to the degree of its ability in the physical
world; therefore, in certain cases it shows physical weakness. For
example: "I was sleeping and unconscious; the breeze of God passed over Me
and awoke Me, and commanded Me to proclaim the Word"; or when Christ in
His thirtieth year was baptized, and the Holy Spirit descended upon Him;
before this the Holy Spirit did not manifest itself in Him. All these
things refer to the bodily condition of the Manifestations; but Their
heavenly condition embraces all things, knows all mysteries, discovers all
signs, and rules over all things; before as well as after Their mission,
it is the same. That is why Christ has said: "I am Alpha and Omega, the
first and the last"(151)--that is to say, there has never been and never
shall be any change and alteration in Me.
59: MAN'S KNOWLEDGE OF GOD
Question.--To what extent can the understanding of man comprehend God?
Answer.--This subject requires ample time, and to explain it thus at table
is not easy; nevertheless, we will speak of it briefly.
Know that there are two kinds of knowledge: the knowledge of the essence
of a thing and the knowledge of its qualities. The essence of a thing is
known through its qualities; otherwise, it is unknown and hidden.
As our knowledge of things, even of created and limited things, is
knowledge of their qualities and not of their essence, how is it possible
to comprehend in its essence the Divine Reality, which is unlimited? For
the inner essence of anything is not comprehended, but only its qualities.
For example, the inner essence of the sun is unknown, but is understood by
its qualities, which are heat and light. The inner essence of man is
unknown and not evident, but by its qualities it is characterized and
known. Thus everything is known by its qualities and not by its essence.
Although the mind encompasses all things, and the outward beings are
comprehended by it, nevertheless these beings with regard to their essence
are unknown; they are only known with regard to their qualities.
Then how can the eternal everlasting Lord, Who is held sanctified from
comprehension and conception, be known by His essence? That is to say, as
things can only be known by their qualities and not by their essence, it
is certain that the Divine Reality is unknown with regard to its essence
and is known with regard to its attributes. Besides, how can the
phenomenal reality embrace the Preexistent Reality? For comprehension is
the result of encompassing--embracing must be, so that comprehension may
be--and the Essence of Unity surrounds all and is not surrounded.
Also the difference of conditions in the world of beings is an obstacle to
comprehension. For example, this mineral belongs to the mineral kingdom;
however far it may rise, it can never comprehend the power of growth. The
plants, the trees, whatever progress they may make, cannot conceive of the
power of sight or the powers of the other senses; and the animal cannot
imagine the condition of man--that is to say, his spiritual powers.
Difference of condition is an obstacle to knowledge; the inferior degree
cannot comprehend the superior degree. How then can the phenomenal reality
comprehend the Preexistent Reality? Knowing God, therefore, means the
comprehension and the knowledge of His attributes, and not of His Reality.
This knowledge of the attributes is also proportioned to the capacity and
power of man; it is not absolute. Philosophy consists in comprehending the
reality of things as they exist, according to the capacity and the power
of man. For the phenomenal reality can comprehend the Preexistent
attributes only to the extent of the human capacity. The mystery of
Divinity is sanctified and purified from the comprehension of the beings,
for all that comes to the imagination is that which man understands, and
the power of the understanding of man does not embrace the Reality of the
Divine Essence. All that man is able to understand are the attributes of
Divinity, the radiance of which appears and is visible in the world and
within men's souls.
When we look at the world and within men's souls, we see wonderful signs
of the divine perfections, which are clear and apparent; for the reality
of things proves the Universal Reality. The Reality of Divinity may be
compared to the sun, which from the height of its magnificence shines upon
all the horizons; and each horizon, and each soul, receives a share of its
radiance. If this light and these rays did not exist, beings would not
exist; all beings express something and partake of some ray and portion of
this light. The splendors of the perfections, bounties and attributes of
God shine forth and radiate from the reality of the Perfect Man--that is to
say, the Unique One, the supreme Manifestation of God. Other beings
receive only one ray, but the supreme Manifestation is the mirror for this
Sun, which appears and becomes manifest in it, with all its perfections,
attributes, signs and wonders.
The knowledge of the Reality of the Divinity is impossible and
unattainable, but the knowledge of the Manifestations of God is the
knowledge of God, for the bounties, splendors and divine attributes are
apparent in Them. Therefore, if man attains to the knowledge of the
Manifestations of God, he will attain to the knowledge of God; and if he
be neglectful of the knowledge of the Holy Manifestations, he will be
bereft of the knowledge of God. It is then ascertained and proved that the
Holy Manifestations are the center of the bounty, signs and perfections of
God. Blessed are those who receive the light of the divine bounties from
the enlightened Dawning-points!
We hope that the Friends of God, like an attractive force, will draw these
bounties from the source itself, and that they will arise with such
illumination and signs that they will be evident proofs of the Sun of
Reality.
60: THE IMMORTALITY OF THE SPIRIT (1)
Having shown that the spirit of man exists,(152) we must prove its
immortality.
The immortality of the spirit is mentioned in the Holy Books; it is the
fundamental basis of the divine religions. Now punishments and rewards are
said to be of two kinds: first, the rewards and punishments of this life;
second, those of the other world. But the paradise and hell of existence
are found in all the worlds of God, whether in this world or in the
spiritual heavenly worlds. Gaining these rewards is the gaining of eternal
life. That is why Christ said, "Act in such a way that you may find
eternal life, and that you may be born of water and the spirit, so that
you may enter into the Kingdom."(153)
The rewards of this life are the virtues and perfections which adorn the
reality of man. For example, he was dark and becomes luminous; he was
ignorant and becomes wise; he was neglectful and becomes vigilant; he was
asleep and becomes awakened; he was dead and becomes living; he was blind
and becomes a seer; he was deaf and becomes a hearer; he was earthly and
becomes heavenly; he was material and becomes spiritual. Through these
rewards he gains spiritual birth and becomes a new creature. He becomes
the manifestation of the verse in the Gospel where it is said of the
disciples that they "were born, not of blood, nor of the will of the
flesh, nor of the will of man, but of God"(154)--that is to say, they were
delivered from the animal characteristics and qualities which are the
characteristics of human nature, and they became qualified with the divine
characteristics, which are the bounty of God. This is the meaning of the
second birth. For such people there is no greater torture than being
veiled from God, and no more severe punishment than sensual vices, dark
qualities, lowness of nature, engrossment in carnal desires. When they are
delivered through the light of faith from the darkness of these vices, and
become illuminated with the radiance of the sun of reality, and ennobled
with all the virtues, they esteem this the greatest reward, and they know
it to be the true paradise. In the same way they consider that the
spiritual punishment--that is to say, the torture and punishment of
existence--is to be subjected to the world of nature; to be veiled from
God; to be brutal and ignorant; to fall into carnal lusts; to be absorbed
in animal frailties; to be characterized with dark qualities, such as
falsehood, tyranny, cruelty, attachment to the affairs of the world, and
being immersed in satanic ideas. For them, these are the greatest
punishments and tortures.
Likewise, the rewards of the other world are the eternal life which is
clearly mentioned in all the Holy Books, the divine perfections, the
eternal bounties and everlasting felicity. The rewards of the other world
are the perfections and the peace obtained in the spiritual worlds after
leaving this world, while the rewards of this life are the real luminous
perfections which are realized in this world, and which are the cause of
eternal life, for they are the very progress of existence. It is like the
man who passes from the embryonic world to the state of maturity and
becomes the manifestation of these words: "Blessed, therefore, be God, the
most excellent of Makers."(155) The rewards of the other world are peace,
the spiritual graces, the various spiritual gifts in the Kingdom of God,
the gaining of the desires of the heart and the soul, and the meeting of
God in the world of eternity. In the same way the punishments of the other
world--that is to say, the torments of the other world--consist in being
deprived of the special divine blessings and the absolute bounties, and
falling into the lowest degrees of existence. He who is deprived of these
divine favors, although he continues after death, is considered as dead by
the people of truth.
The logical proof of the immortality of the spirit is this, that no sign
can come from a nonexisting thing--that is to say, it is impossible that
from absolute nonexistence signs should appear--for the signs are the
consequence of an existence, and the consequence depends upon the
existence of the principle. So from a nonexisting sun no light can
radiate; from a nonexisting sea no waves appear; from a nonexisting cloud
no rain falls; a nonexisting tree yields no fruit; a nonexisting man
neither manifests nor produces anything. Therefore, as long as signs of
existence appear, they are a proof that the possessor of the sign is
existent.