be dead, although they were apparently living; in relation to the people
of faith they were dead, blind, deaf and dumb. This is what Christ meant
when He said, "Let the dead bury their dead."(163)
80: REAL PREEXISTENCE
Question.--How many kinds of preexistence and of phenomena are there?
Answer.--Some sages and philosophers believe that there are two kinds of
preexistence: essential preexistence and preexistence of time. Phenomena
are also of two kinds, essential phenomena and that of time.
Essential preexistence is an existence which is not preceded by a cause,
but essential phenomena are preceded by causes. Preexistence of time is
without beginning, but the phenomena of time have beginnings and endings;
for the existence of everything depends upon four causes--the efficient
cause, the matter, the form and the final cause. For example, this chair
has a maker who is a carpenter, a substance which is wood, a form which is
that of a chair, and a purpose which is that it is to be used as a seat.
Therefore, this chair is essentially phenomenal, for it is preceded by a
cause, and its existence depends upon causes. This is called the essential
and really phenomenal.
Now this world of existence in relation to its maker is a real phenomenon.
As the body is sustained by the spirit, it is in relation to the spirit an
essential phenomenon. The spirit is independent of the body, and in
relation to it the spirit is an essential preexistence. Though the rays
are always inseparable from the sun, nevertheless, the sun is preexistent
and the rays are phenomenal, for the existence of the rays depends upon
that of the sun. But the existence of the sun does not depend upon that of
the rays, for the sun is the giver and the rays are the gift.
The second proposition is that existence and nonexistence are both
relative. If it be said that such a thing came into existence from
nonexistence, this does not refer to absolute nonexistence, but means that
its former condition in relation to its actual condition was nothingness.
For absolute nothingness cannot find existence, as it has not the capacity
of existence. Man, like the mineral, is existing; but the existence of the
mineral in relation to that of man is nothingness, for when the body of
man is annihilated it becomes dust and mineral. But when dust progresses
into the human world, and this dead body becomes living, man becomes
existing. Though the dust--that is to say, the mineral--has existence in its
own condition, in relation to man it is nothingness. Both exist, but the
existence of dust and mineral, in relation to man, is nonexistence and
nothingness; for when man becomes nonexistent, he returns to dust and
mineral.
Therefore, though the world of contingency exists, in relation to the
existence of God it is nonexistent and nothingness. Man and dust both
exist, but how great the difference between the existence of the mineral
and that of man! The one in relation to the other is nonexistence. In the
same way, the existence of creation in relation to the existence of God is
nonexistence. Thus it is evident and clear that although the beings exist,
in relation to God and to the Word of God they are nonexistent. This is
the beginning and the end of the Word of God, Who says: "I am Alpha and
Omega"; for He is the beginning and the end of Bounty. The Creator always
had a creation; the rays have always shone and gleamed from the reality of
the sun, for without the rays the sun would be opaque darkness. The names
and attributes of God require the existence of beings, and the Eternal
Bounty does not cease. If it were to, it would be contrary to the
perfections of God.
81: REINCARNATION
Question.--What is the truth of the question of reincarnation, which is
believed by some people?
Answer.--The object of what we are about to say is to explain the
reality--not to deride the beliefs of other people; it is only to explain
the facts; that is all. We do not oppose anyone's ideas, nor do we approve
of criticism.
Know, then, that those who believe in reincarnation are of two classes:
one class does not believe in the spiritual punishments and rewards of the
other world, and they suppose that man by reincarnation and return to this
world gains rewards and recompenses; they consider heaven and hell to be
restricted to this world and do not speak of the existence of the other
world. Among these there are two further divisions. One division thinks
that man sometimes returns to this world in the form of an animal in order
to undergo severe punishment and that, after enduring this painful
torment, he will be released from the animal world and will come again
into the human world; this is called transmigration. The other division
thinks that from the human world one again returns to the human world, and
that by this return rewards and punishments for a former life are
obtained; this is called reincarnation. Neither of these classes speak of
any other world besides this one.
The second sort of believers in reincarnation affirm the existence of the
other world, and they consider reincarnation the means of becoming
perfect--that is, they think that man, by going from and coming again to
this world, will gradually acquire perfections, until he reaches the
inmost perfection. In other words, that men are composed of matter and
force: matter in the beginning--that is to say, in the first cycle--is
imperfect, but on coming repeatedly to this world it progresses and
acquires refinement and delicacy, until it becomes like a polished mirror;
and force, which is no other than spirit, is realized in it with all the
perfections.
This is the presentation of the subject by those who believe in
reincarnation and transmigration. We have condensed it; if we entered into
the details, it would take much time. This summary is sufficient. No
logical arguments and proofs of this question are brought forward; they
are only suppositions and inferences from conjectures, and not conclusive
arguments. Proofs must be asked for from the believers in reincarnation,
and not conjectures, suppositions and imaginations.
But you have asked for arguments of the impossibility of reincarnation.
This is what we must now explain. The first argument for its impossibility
is that the outward is the expression of the inward; the earth is the
mirror of the Kingdom; the material world corresponds to the spiritual
world. Now observe that in the sensible world appearances are not
repeated, for no being in any respect is identical with, nor the same as,
another being. The sign of singleness is visible and apparent in all
things. If all the granaries of the world were full of grain, you would
not find two grains absolutely alike, the same and identical without any
distinction. It is certain that there will be differences and distinctions
between them. As the proof of uniqueness exists in all things, and the
Oneness and Unity of God is apparent in the reality of all things, the
repetition of the same appearance is absolutely impossible. Therefore,
reincarnation, which is the repeated appearance of the same spirit with
its former essence and condition in this same world of appearance, is
impossible and unrealizable. As the repetition of the same appearance is
impossible and interdicted for each of the material beings, so for
spiritual beings also, a return to the same condition, whether in the arc
of descent or in the arc of ascent, is interdicted and impossible, for the
material corresponds to the spiritual.
Nevertheless, the return of material beings with regard to species is
evident; so the trees which during former years brought forth leaves,
blossoms and fruits in the coming years will bring forth exactly the same
leaves, blossoms and fruits. This is called the repetition of species. If
anyone makes an objection saying that the leaf, the blossom and the fruit
have been decomposed, and have descended from the vegetable world to the
mineral world, and again have come back from the mineral world to the
vegetable world, and, therefore, there has been a repetition--the answer is
that the blossom, the leaf and the fruit of last year were decomposed, and
these combined elements were disintegrated and were dispersed in space,
and that the particles of the leaf and fruit of last year, after
decomposition, have not again become combined, and have not returned. On
the contrary, by the composition of new elements, the species has
returned. It is the same with the human body, which after decomposition
becomes disintegrated, and the elements which composed it are dispersed.
If, in like manner, this body should again return from the mineral or
vegetable world, it would not have exactly the same composition of
elements as the former man. Those elements have been decomposed and
dispersed; they are dissipated in this vast space. Afterward, other
particles of elements have been combined, and a second body has been
formed; it may be that one of the particles of the former individual has
entered into the composition of the succeeding individual, but these
particles have not been conserved and kept, exactly and completely,
without addition or diminution, so that they may be combined again, and
from that composition and mingling another individual may come into
existence. So it cannot be proved that this body with all its particles
has returned; that the former man has become the latter; and that,
consequently, there has been repetition; that the spirit also, like the
body, has returned; and that after death its essence has come back to this
world.
If we say that this reincarnation is for acquiring perfections so that
matter may become refined and delicate, and that the light of the spirit
may be manifest in it with the greatest perfection, this also is mere
imagination. For, even supposing we believe in this argument, still change
of nature is impossible through renewal and return. The essence of
imperfection, by returning, does not become the reality of perfection;
complete darkness, by returning, does not become the source of light; the
essence of weakness is not transformed into power and might by returning,
and an earthly nature does not become a heavenly reality. The tree of
Zaqqum,(164) no matter how frequently it may come back, will not bring
forth sweet fruit, and the good tree, no matter how often it may return,
will not bear a bitter fruit. Therefore, it is evident that returning and
coming back to the material world does not become the cause of perfection.
This theory has no proofs nor evidences; it is simply an idea. No, in
reality the cause of acquiring perfections is the bounty of God.
The Theosophists believe that man on the arc of ascent(165) will return
many times until he reaches the Supreme Center; in that condition matter
becomes a clear mirror, the light of the spirit will shine upon it with
its full power, and essential perfection will be acquired. Now, this is an
established and deep theological proposition, that the material worlds are
terminated at the end of the arc of descent, and that the condition of man
is at the end of the arc of descent, and at the beginning of the arc of
ascent, which is opposite to the Supreme Center. Also, from the beginning
to the end of the arc of ascent, there are numerous spiritual degrees. The
arc of descent is called beginning,(166) and that of ascent is called
progress.(167) The arc of descent ends in materialities, and the arc of
ascent ends in spiritualities. The point of the compass in describing a
circle makes no retrograde motion, for this would be contrary to the
natural movement and the divine order; otherwise, the symmetry of the
circle would be spoiled.
Moreover, this material world has not such value or such excellence that
man, after having escaped from this cage, will desire a second time to
fall into this snare. No, through the Eternal Bounty the worth and true
ability of man becomes apparent and visible by traversing the degrees of
existence, and not by returning. When the shell is once opened, it will be
apparent and evident whether it contains a pearl or worthless matter. When
once the plant has grown it will bring forth either thorns or flowers;
there is no need for it to grow up again. Besides, advancing and moving in
the worlds in a direct order according to the natural law is the cause of
existence, and a movement contrary to the system and law of nature is the
cause of nonexistence. The return of the soul after death is contrary to
the natural movement, and opposed to the divine system.
Therefore, by returning, it is absolutely impossible to obtain existence;
it is as if man, after being freed from the womb, should return to it a
second time. Consider what a puerile imagination this is which is implied
by the belief in reincarnation and transmigration. Believers in it
consider the body as a vessel in which the spirit is contained, as water
is contained in a cup; this water has been taken from one cup and poured
into another. This is child's play. They do not realize that the spirit is
an incorporeal being, and does not enter and come forth, but is only
connected with the body as the sun is with the mirror. If it were thus,
and the spirit by returning to this material world could pass through the
degrees and attain to essential perfection, it would be better if God
prolonged the life of the spirit in the material world until it had
acquired perfections and graces; it then would not be necessary for it to
taste of the cup of death, or to acquire a second life.
The idea that existence is restricted to this perishable world, and the
denial of the existence of divine worlds, originally proceeded from the
imaginations of certain believers in reincarnation; but the divine worlds
are infinite. If the divine worlds culminated in this material world,
creation would be futile: nay, existence would be pure child's play. The
result of these endless beings, which is the noble existence of man, would
come and go for a few days in this perishable dwelling, and after
receiving punishments and rewards, at last all would become perfect. The
divine creation and the infinite existing beings would be perfected and
completed, and then the Divinity of the Lord, and the names and qualities
of God, on behalf of these spiritual beings, would, as regards their
effect, result in laziness and inaction! "Glory to thy Lord, the Lord Who
is sanctified from all their descriptions."(168)
Such were the limited minds of the former philosophers, like Ptolemy and
the others who believed and imagined that the world, life and existence
were restricted to this terrestrial globe, and that this boundless space
was confined within the nine spheres of heaven, and that all were empty
and void. Consider how greatly their thoughts were limited and how weak
their minds. Those who believe in reincarnation think that the spiritual
worlds are restricted to the worlds of human imagination. Moreover, some
of them, like the Druzes and the Nusayris, think that existence is
restricted to this physical world. What an ignorant supposition! For in
this universe of God, which appears in the most complete perfection,
beauty and grandeur, the luminous stars of the material universe are
innumerable! Then we must reflect how limitless and infinite are the
spiritual worlds, which are the essential foundation. "Take heed ye who
are endued with discernment."(169)
But let us return to our subject. In the Divine Scriptures and Holy Books
"return" is spoken of, but the ignorant have not understood the meaning,
and those who believed in reincarnation have made conjectures on the
subject. For what the divine Prophets meant by "return" is not the return
of the essence, but that of the qualities; it is not the return of the
Manifestation, but that of the perfections. In the Gospel it says that
John, the son of Zacharias, is Elias. These words do not mean the return
of the rational soul and personality of Elias in the body of John, but
rather that the perfections and qualities of Elias were manifested and
appeared in John.
A lamp shone in this room last night, and when tonight another lamp
shines, we say the light of last night is again shining. Water flows from
a fountain; then it ceases; and when it begins to flow a second time, we
say this water is the same water flowing again; or we say this light is
identical with the former light. It is the same with the spring of last
year, when blossoms, flowers and sweet-scented herbs bloomed, and
delicious fruits were brought forth; next year we say that those delicious
fruits have come back, and those blossoms, flowers and blooms have
returned and come again. This does not mean that exactly the same
particles composing the flowers of last year have, after decomposition,
been again combined and have then come back and returned. On the contrary,
the meaning is that the delicacy, freshness, delicious perfume and
wonderful color of the flowers of last year are visible and apparent in
exactly the same manner in the flowers of this year. Briefly, this
expression refers only to the resemblance and likeness which exist between
the former and latter flowers. The "return" which is mentioned in the
Divine Scriptures is this: it is fully explained by the Supreme Pen(170)
in the Kitab-i-Iqan. Refer to it, so that you may be informed of the truth
of the divine mysteries.
Upon you be greetings and praise.
82: PANTHEISM
Question.--How do the Theosophists and the Sufis understand the question of
pantheism?(171) What does it mean, and how nearly does it approximate to
the truth?
Answer.--Know that the subject of pantheism is ancient. It is a belief not
restricted to the Theosophists and the Sufis; on the contrary, some of the
sages of Greece believed in it, like Aristotle, who said, "The simple
truth is all things, but it is not any one of them." In this case,
"simple" is the opposite of "composed"; it is the isolated Reality, which
is purified and sanctified from composition and division, and which
resolves Itself into innumerable forms. Therefore, Real Existence is all
things, but It is not one of the things.
Briefly, the believers in pantheism think that Real Existence can be
compared to the sea, and that beings are like the waves of the sea. These
waves, which signify the beings, are innumerable forms of that Real
Existence; therefore, the Holy Reality is the Sea of Preexistence,(172)
and the innumerable forms of the creatures are the waves which appear.
Likewise, they compare this theory to real unity and the infinitude of
numbers; the real unity reflects itself in the degrees of infinite
numbers, for numbers are the repetition of the real unity. So the number
two is the repetition of one, and it is the same with the other numbers.
One of their proofs is this: all beings are things known of God; and
knowledge without things known does not exist, for knowledge is related to
that which exists, and not to nothingness. Pure nonexistence can have no
specification or individualization in the degrees of knowledge. Therefore,
the realities of beings, which are the things known of God the Most High,
have the existence which knowledge has,(173) since they have the form of
the Divine Knowledge, and they are preexistent, as the Divine Knowledge is
preexistent. As knowledge is preexistent, the things known are equally so,
and the individualizations and the specifications of beings, which are the
preexistent knowledges of the Essence of Unity, are the Divine Knowledge
itself. For the realities of the Essence of Unity, knowledge, and the
things known, have an absolute unity which is real and established.
Otherwise, the Essence of Unity would become the place of multiple
phenomena, and the multiplicity of preexistences(174) would become
necessary, which is absurd.
So it is proved that the things known constitute knowledge itself, and
knowledge the Essence itself--that is to say, that the Knower, the
knowledge and the things known are one single reality. And if one imagines
anything outside of this, it necessitates coming back to the multiplicity
of preexistences and to enchainment;(175) and preexistences end by
becoming innumerable. As the individualization and the specification of
beings in the knowledge of God were the Essence of Unity itself, and as
there was not any difference between them, there was but one veritable
Unity, and all the things known were diffused and included in the reality
of the one Essence--that is to say, that, according to the mode of
simplicity and of unity, they constitute the knowledge of God the Most
High, and the Essence of the Reality. When God manifested His glory, these
individualizations and these specifications of beings which had a virtual
existence--that is to say, which were a form of the Divine Knowledge--found
their existence substantiated in the external world; and this Real
Existence resolved Itself into infinite forms. Such is the foundation of
their argument.
The Theosophists and the Sufis are divided into two branches: one,
comprising the mass, who, simply in the spirit of imitation, believe
pantheism without comprehending the meaning of their renowned savants; for
the mass of the Sufis believe that the signification of Being is general
existence, taken substantively, which is comprehended by the reason and
the intelligence--that is to say, that man comprehends it. Instead of that,
this general existence is one of the accidents which penetrate the reality
of beings, and the qualities of beings are the essence. This accidental
existence, which is dependent on beings, is like other properties of
things which depend on them. It is an accident among accidents, and
certainly that which is the essence is superior to that which is the
accident. For the essence is the origin, and the accident is the
consequence; the essence is dependent on itself, and the accident is
dependent on something else--that is to say, it needs an essence upon which
to depend. In this case, God would be the consequence of the creature. He
would have need of it, and it would be independent of Him.
For example, each time that the isolated elements combine conformably to
the divine universal system, one being among beings comes into the world.
That is to say, that when certain elements combine, a vegetable existence
is produced; when others combine, it is an animal; again others combine,
and they produce different creatures. In this case, the existence of
things is the consequence of their reality: how could it be that this
existence, which is an accident among accidents, and necessitates another
essence upon which it depends, should be the Preexistent Essence, the
Author of all things?
But the initiated savants of the Theosophists and Sufis, who have studied
this question, think there are two categories of existence. One is general
existence, which is understood by the human intelligence; this is a
phenomenon, an accident among accidents, and the reality of the things is
the essence. But pantheism does not apply to this general and imaginary
existence, but only to the Veritable Existence, freed and sanctified from
all other interpretation; through It all things exist, and It is the Unity
through which all things have come into the world, such as matter, energy
and this general existence which is comprehended by the human mind. Such
is the truth of this question according to the Theosophists and the Sufis.