all are agreed--that is to say, the philosophers and the Prophets. But
there is a difference between them. The Prophets say, The Knowledge of God
has no need of the existence of beings, but the knowledge of the creature
needs the existence of things known; if the Knowledge of God had need of
any other thing, then it would be the knowledge of the creature, and not
that of God. For the Preexistent is different from the phenomenal, and the
phenomenal is opposed to the Preexistent; that which we attribute to the
creature--that is, the necessities of the contingent beings--we deny for
God; for purification, or sanctification from imperfections, is one of His
necessary properties. So in the phenomenal we see ignorance; in the
Preexistent we recognize knowledge. In the phenomenal we see weakness; in
the Preexistent we recognize power. In the phenomenal we see poverty; in
the Preexistent we recognize wealth. So the phenomenal is the source of
imperfections, and the Preexistent is the sum of perfections. The
phenomenal knowledge has need of things known; the Preexistent Knowledge
is independent of their existence. So the preexistence of the
specification and of the individualization of beings which are the things
known of God the Most High does not exist; and these divine and perfect
attributes are not so understood by the intelligence that we can decide if
the Divine Knowledge has need of things known or not.
Briefly, this is the principal argument of the Sufis; and if we wished to
mention all their proofs and explain their answers, it would take a very
long time. This is their decisive proof and their plain argument--at least,
of the savants of the Sufis and the Theosophists.
But the question of the Real Existence by which all things exist--that is
to say, the reality of the Essence of Unity through which all creatures
have come into the world--is admitted by everyone. The difference resides
in that which the Sufis say, "The reality of the things is the
manifestation of the Real Unity." But the Prophets say, "it emanates from
the Real Unity"; and great is the difference between manifestation and
emanation. The appearance in manifestation means that a single thing
appears in infinite forms. For example, the seed, which is a single thing
possessing the vegetative perfections, which it manifests in infinite
forms, resolving itself into branches, leaves, flowers and fruits: this is
called appearance in manifestation; whereas in the appearance through
emanation this Real Unity remains and continues in the exaltation of Its
sanctity, but the existence of creatures emanates from It and is not
manifested by It. It can be compared to the sun from which emanates the
light which pours forth on all the creatures; but the sun remains in the
exaltation of its sanctity. It does not descend, and it does not resolve
itself into luminous forms; it does not appear in the substance of things
through the specification and the individualization of things; the
Preexistent does not become the phenomenal; independent wealth does not
become enchained poverty; pure perfection does not become absolute
imperfection.
To recapitulate: the Sufis admit God and the creature, and say that God
resolves Himself into the infinite forms of the creatures, and manifests
like the sea, which appears in the infinite forms of the waves. These
phenomenal and imperfect waves are the same thing as the Preexistent Sea,
which is the sum of all the divine perfections. The Prophets, on the
contrary, believe that there is the world of God, the world of the
Kingdom, and the world of Creation: three things. The first emanation from
God is the bounty of the Kingdom, which emanates and is reflected in the
reality of the creatures, like the light which emanates from the sun and
is resplendent in creatures; and this bounty, which is the light, is
reflected in infinite forms in the reality of all things, and specifies
and individualizes itself according to the capacity, the worthiness and
the intrinsic value of things. But the affirmation of the Sufis requires
that the Independent Wealth should descend to the degree of poverty, that
the Preexistent should confine itself to phenomenal forms, and that Pure
Power should be restricted to the state of weakness, according to the
limitations of contingent beings. And this is an evident error. Observe
that the reality of man, who is the most noble of creatures, does not
descend to the reality of the animal, that the essence of the animal,
which is endowed with the powers of sensation, does not abase itself to
the degree of the vegetable, and that the reality of the vegetable, which
is the power of growth, does not descend to the reality of the mineral.
Briefly, the superior reality does not descend nor abase itself to
inferior states; then how could it be that the Universal Reality of God,
which is freed from all descriptions and qualifications, notwithstanding
Its absolute sanctity and purity, should resolve Itself into the forms of
the realities of the creatures, which are the source of imperfections?
This is a pure imagination which one cannot conceive.
On the contrary, this Holy Essence is the sum of the divine perfections;
and all creatures are favored by the bounty of resplendency through
emanation, and receive the lights, the perfection and the beauty of Its
Kingdom, in the same way that all earthly creatures obtain the bounty of
the light of the rays of the sun, but the sun does not descend and does
not abase itself to the favored realities of earthly beings.
After dinner, and considering the lateness of the hour, there is no time
to explain further.
Salutations.
83: THE FOUR METHODS OF ACQUIRING KNOWLEDGE
There are only four accepted methods of comprehension--that is to say, the
realities of things are understood by these four methods.
The first method is by the senses--that is to say, all that the eye, the
ear, the taste, the smell, the touch perceive is understood by this
method. Today this method is considered the most perfect by all the
European philosophers: they say that the principal method of gaining
knowledge is through the senses; they consider it supreme, although it is
imperfect, for it commits errors. For example, the greatest of the senses
is the power of sight. The sight sees the mirage as water, and it sees
images reflected in mirrors as real and existent; large bodies which are
distant appear to be small, and a whirling point appears as a circle. The
sight believes the earth to be motionless and sees the sun in motion, and
in many similar cases it makes mistakes. Therefore, we cannot trust it.
The second is the method of reason, which was that of the ancient
philosophers, the pillars of wisdom; this is the method of the
understanding. They proved things by reason and held firmly to logical
proofs; all their arguments are arguments of reason. Notwithstanding this,
they differed greatly, and their opinions were contradictory. They even
changed their views--that is to say, during twenty years they would prove
the existence of a thing by logical arguments, and afterward they would
deny it by logical arguments--so much so that Plato at first logically
proved the immobility of the earth and the movement of the sun; later by
logical arguments he proved that the sun was the stationary center, and
that the earth was moving. Afterward the Ptolemaic theory was spread
abroad, and the idea of Plato was entirely forgotten, until at last a new
observer again called it to life. Thus all the mathematicians disagreed,
although they relied upon arguments of reason. In the same way, by logical
arguments, they would prove a problem at a certain time, then afterward by
arguments of the same nature they would deny it. So one of the
philosophers would firmly uphold a theory for a time with strong arguments
and proofs to support it, which afterward he would retract and contradict
by arguments of reason. Therefore, it is evident that the method of reason
is not perfect, for the differences of the ancient philosophers, the want
of stability and the variations of their opinions, prove this. For if it
were perfect, all ought to be united in their ideas and agreed in their
opinions.
The third method of understanding is by tradition--that is, through the
text of the Holy Scriptures--for people say, "In the Old and New
Testaments, God spoke thus." This method equally is not perfect, because
the traditions are understood by the reason. As the reason itself is
liable to err, how can it be said that in interpreting the meaning of the
traditions it will not err, for it is possible for it to make mistakes,
and certainty cannot be attained. This is the method of the religious
leaders; whatever they understand and comprehend from the text of the
books is that which their reason understands from the text, and not
necessarily the real truth; for the reason is like a balance, and the
meanings contained in the text of the Holy Books are like the thing which
is weighed. If the balance is untrue, how can the weight be ascertained?
Know then: that which is in the hands of people, that which they believe,
is liable to error. For, in proving or disproving a thing, if a proof is
brought forward which is taken from the evidence of our senses, this
method, as has become evident, is not perfect; if the proofs are
intellectual, the same is true; or if they are traditional, such proofs
also are not perfect. Therefore, there is no standard in the hands of
people upon which we can rely.
But the bounty of the Holy Spirit gives the true method of comprehension
which is infallible and indubitable. This is through the help of the Holy
Spirit which comes to man, and this is the condition in which certainty
can alone be attained.
84: THE NECESSITY OF FOLLOWING THE TEACHINGS OF THE DIVINE MANIFESTATIONS
Question.--Those who are blessed with good actions and universal
benevolence, who have praiseworthy characteristics, who act with love and
kindness toward all creatures, who care for the poor, and who strive to
establish universal peace--what need have they of the divine teachings, of
which they think indeed that they are independent? What is the condition
of these people?
Answer.--Know that such actions, such efforts and such words are
praiseworthy and approved, and are the glory of humanity. But these
actions alone are not sufficient; they are a body of the greatest
loveliness, but without spirit. No, that which is the cause of everlasting
life, eternal honor, universal enlightenment, real salvation and
prosperity is, first of all, the knowledge of God. It is known that the
knowledge of God is beyond all knowledge, and it is the greatest glory of
the human world. For in the existing knowledge of the reality of things
there is material advantage, and through it outward civilization
progresses; but the knowledge of God is the cause of spiritual progress
and attraction, and through it the perception of truth, the exaltation of
humanity, divine civilization, rightness of morals and illumination are
obtained.
Second, comes the love of God, the light of which shines in the lamp of
the hearts of those who know God; its brilliant rays illuminate the
horizon and give to man the life of the Kingdom. In truth, the fruit of
human existence is the love of God, for this love is the spirit of life,
and the eternal bounty. If the love of God did not exist, the contingent
world would be in darkness; if the love of God did not exist, the hearts
of men would be dead, and deprived of the sensations of existence; if the
love of God did not exist, spiritual union would be lost; if the love of
God did not exist, the light of unity would not illuminate humanity; if
the love of God did not exist, the East and West, like two lovers, would
not embrace each other; if the love of God did not exist, division and
disunion would not be changed into fraternity; if the love of God did not
exist, indifference would not end in affection; if the love of God did not
exist, the stranger would not become the friend. The love of the human
world has shone forth from the love of God and has appeared by the bounty
and grace of God.
It is clear that the reality of mankind is diverse, that opinions are
various and sentiments different; and this difference of opinions, of
thoughts, of intelligence, of sentiments among the human species arises
from essential necessity; for the differences in the degrees of existence
of creatures is one of the necessities of existence, which unfolds itself
in infinite forms. Therefore, we have need of a general power which may
dominate the sentiments, the opinions and the thoughts of all, thanks to
which these divisions may no longer have effect, and all individuals may
be brought under the influence of the unity of the world of humanity. It
is clear and evident that this greatest power in the human world is the
love of God. It brings the different peoples under the shadow of the tent
of affection; it gives to the antagonistic and hostile nations and
families the greatest love and union.
See, after the time of Christ, through the power of the love of God, how
many nations, races, families and tribes came under the shadow of the Word
of God. The divisions and differences of a thousand years were entirely
destroyed and annihilated. The thoughts of race and of fatherland
completely disappeared. The union of souls and of existences took place;
all became true spiritual Christians.
The third virtue of humanity is the goodwill which is the basis of good
actions. Certain philosophers have considered intention superior to
action, for the goodwill is absolute light; it is purified and sanctified
from the impurities of selfishness, of enmity, of deception. Now it may be
that a man performs an action which in appearance is righteous, but which
is dictated by covetousness. For example, a butcher rears a sheep and
protects it; but this righteous action of the butcher is dictated by
desire to derive profit, and the result of this care is the slaughter of
the poor sheep. How many righteous actions are dictated by covetousness!
But the goodwill is sanctified from such impurities.
Briefly, if to the knowledge of God is joined the love of God, and
attraction, ecstasy and goodwill, a righteous action is then perfect and
complete. Otherwise, though a good action is praiseworthy, yet if it is
not sustained by the knowledge of God, the love of God, and a sincere
intention, it is imperfect. For example, the being of man must unite all
perfections to be perfect. Sight is extremely precious and appreciated,
but it must be aided by hearing; the hearing is much appreciated, but it
must be aided by the power of speech; the faculty of speech is very
acceptable, but it must be aided by the power of reason, and so forth. The
same is true of the other powers, organs and members of man; when all
these powers, these senses, these organs, these members exist together, he
is perfect.
Now, today, we meet with people in the world who, in truth, desire the
universal good, and who according to their power occupy themselves in
protecting the oppressed and in aiding the poor: they are enthusiastic for
peace and the universal well-being. Although from this point of view they
may be perfect, if they are deprived of the knowledge and love of God,
they are imperfect.
Galen, the physician, in his book in which he comments on the treatise of
Plato on the art of government,(176) says that the fundamental principles
of religion have a great influence upon a perfect civilization because
"the multitude cannot understand the connection of explanatory words; so
it has need of symbolical words announcing the rewards and punishments of
the other world; and that which proves the truth of this affirmation," he
says, "is that today we see a people called Christians who believe in
rewards and punishments; and this sect show forth beautiful actions like
those which a true philosopher performs. So we all see clearly that they
do not fear death, that they expect and desire nothing from the multitude
but justice and equity, and they are considered as true philosophers."
Now observe what was the degree of the sincerity, the zeal, the spiritual
feeling, the obligation of friendship, and the good actions of a believer
in Christ, so that Galen, the philosophical physician, although he was not
of the Christian religion, should yet bear witness to the good morals and
the perfections of these people, to the point of saying that they were
true philosophers. These virtues, these morals, were obtained not only
through good actions, for if virtue were only a matter of obtaining and
giving forth good, as this lamp is lighted and illuminates the
house--without doubt this illumination is a benefit--then why do we not
praise the lamp? The sun causes all the beings of the earth to increase,
and by its heat and light gives growth and development: is there a greater
benefit than that? Nevertheless, as this good does not come from goodwill
and from the love and knowledge of God, it is imperfect.
When, on the contrary, a man gives to another a cup of water, the latter
is grateful and thanks him. A man, without reflecting, will say, "This sun
which gives light to the world, this supreme bounty which is apparent in
it, must be adored and praised. Why should we not be grateful and thankful
to the sun for its bounty, when we praise a man who performs a simple act
of kindness?" But if we look for the truth, we see that this insignificant
kindness of the man is due to conscious feelings which exist; therefore,
it is worthy of praise, whereas the light and heat of the sun are not due
to the feelings and consciousness; therefore, they are not worthy of
eulogy or of praise and do not deserve gratitude or thanks.
In the same way, when a person performs a good action, although it is
praiseworthy, if it is not caused by the love and knowledge of God, it is
imperfect. Moreover, if you reflect justly, you will see that these good
actions of other men who do not know God are also fundamentally caused by
the teachings of God--that is to say, that the former Prophets led men to
perform these actions, explained their beauty to them, and declared their
splendid effects; then these teachings were diffused among men and reached
them successively, one after the other, and turned their hearts toward
these perfections. When men saw that these actions were considered
beautiful, and became the cause of joy and happiness for mankind, they
conformed to them.
Wherefore these actions also come from the teachings of God. But justice
is needed to see this, and not controversy and discussion. Praise be to
God, you have been to Persia, and you have seen how the Persians, through
the holy breezes of Baha'u'llah, have become benevolent toward humanity.
Formerly, if they met anyone of another race, they tormented him and were
filled with the utmost enmity, hatred and malevolence; they went so far as
to throw dirt at him. They burned the Gospel and the Old Testament, and if
their hands were polluted by touching these books, they washed them. Today
the greater number of them recite and chant, as is suitable, the contents
of these two Books in their reunions and assemblies, and they expound
their esoteric teaching. They show hospitality to their enemies. They
treat the bloodthirsty wolves with gentleness, like gazelles in the plains
of the love of God. You have seen their customs and habits, and you have
heard of the manners of former Persians. This transformation of morals,
this improvement of conduct and of words, are they possible otherwise than
through the love of God? No, in the name of God. If, by the help of
science and knowledge, we wished to introduce these morals and customs,
truly it would take a thousand years, and then they would not be spread
throughout the masses.
Today, thanks to the love of God, they are arrived at with the greatest
facility.
Be admonished, O possessors of intelligence!
FOOTNOTES
1 On the idea of God, cf. "The Divinity Can Only Be Comprehended
through the Divine Manifestations," p. 146; and "Man's Knowledge of
God," p. 220.
The reader will there see that the Baha'i Faith has not an
anthropomorphic conception of God, and that if it employs a
customary terminology, it is careful to explain its symbolic
meaning.
2 Cf. Gen. 1:26.
3 Cf. Gen. 1:26.
4 Divine Manifestations are the founders of religions. Cf. "Two
Classes of Prophets," p. 164.
5 The Bab's descent was from Muhammad.
6 Cf. John 6:42.
7 The Banu-Tamim, one of the most barbarous Arab tribes, practiced
this odious custom.
8 To Medina.
9 Of 'Umar.
10 Cf. Jurji Zaydan's Umayyads and Abbasids, trans. D. S. Margoliouth.
11 Copernicus.
12 Cf. Qur'an 36:37.
13 Cf. Qur'an 36:38.
14 Galileo.
15 The Bab is here designated by His title Hadrat-i-A'la, His Supreme
Highness; but for the convenience of the reader we shall continue to
designate Him by the name under which He is known throughout
Europe--i.e., the Bab.
16 Doctors of the religion of Islam.
17 Jamal-i-Mubarak, the Blessed Beauty, the title which is here given
to Baha'u'llah. He is also called Jamal-i-Qidam, the Preexistent, or
Ancient Beauty. But we shall designate Him as Baha'u'llah, the title
by which He is known in the West.
18 Exiled first to Ba_gh_dad, then to Constantinople, then to
Adrianople, He was imprisoned in Akka (Acre), "the Greatest Prison,"
in 1868.
19 The penetrating judgment of Baha'u'llah upon this occasion overcame
the malignity of His enemies, who, it was certain, would never agree
in choosing what miracle to ask for.
20 'Iraq; as opposed to that district of Iran known then as
'Iraq-i-'Azam and now called Arak.
21 Adrianople.
22 Napoleon III.
23 One of Baha'u'llah's works written after His declaration.
24 Son of a French Consul in Syria with whom Baha'u'llah had friendly
relations.
25 Name given to the epistles of Baha'u'llah.
26 Vali.
27 Cf. p. 30, n. 1. In giving such importance to this example of the
good sense of Baha'u'llah, 'Abdu'l-Baha means to emphasize the
uselessness of miracles as a proof of the truth of the
Manifestations of God. Cf. "Miracles," p. 100.
28 A cry used as a declaration of faith by the Baha'is, literally, "Oh
Thou the Glory of Glories!"
29 Baha'u'llah.
30 Akka.
31 Cf. "Miracles," p. 100.
32 See Dan. 9:24.
33 Cf. Num. 14:34.
34 Cf. Dan. 12:6-7.
35 The reference appears in verses 11 and 12.
36 Varaqat-Ibn-Nawfal, _Kh_adijah's cousin.
37 The year 1290 from the proclamation of the mission of Muhammad was
the year 1280 of the Hejira, or 1863-64 of our era. It was at this
epoch (April 1863) that Baha'u'llah, on leaving Ba_gh_dad for
Constantinople, declared to those who surrounded Him that He was the
Manifestation announced by the Bab.
It is this declaration which the Baha'is celebrate by the Feast of
Ridvan, this name being that of the garden at the entrance of the
city, where Baha'u'llah stayed during twelve days, and where He made
the declaration.
38 Rev. 11:3.
39 This sentence is the Persian translation of the Arabic text of the
Qur'an which has been quoted.
40 Rev. 11:4.
41 Cf. Rev. 11:5.
42 Rev. 11:6.
43 Cf. Rev. 11:6.
44 Cf. Rev. 11:6.
45 Rev. 11:7.
46 Cf. Rev. 11:7.
47 Cf. Rev. 11:7.
48 Rev. 11:8.
49 Rev. 11:9.
50 Another name for the Qur'an, signifying the Distinction.
51 Cf. Rev. 11:10.
52 Cf. Rev. 11:11.
53 Haji Mulla Muhammad-Aliy-i-Barfuru_sh_i, one of the chief disciples
of the Bab and one of the nineteen Letters of the Living.
54 Rev. 11:12.
55 The Bab and Jinab-i-Quddus.
56 Rev. 11:12.
57 Cf. Rev. 11:13.
58 Cf. Rev. 11:13.
59 Rev. 11:14.
60 Ez. 30:1-3.
61 Rev. 11:15.
62 Rev. 11:16-17.
63 i.e., His most complete manifestation.
64 Rev. 11:18.
65 Rev. 11:18.
66 Cf. Rev. 11:18.
67 Cf. Rev. 11:18.
68 Rev. 11:19.
69 Rev. 11:19.
70 Rev. 11:19.
71 One of the works of Baha'u'llah, in which He expressly points to
'Abdu'l-Baha as being the One to Whom all must turn after His death.
72 One of the works of Baha'u'llah, in which He expressly points to
'Abdu'l-Baha as being the One to Whom all must turn after His death.
73 Rev. 21:2.
74 Cf. Rev. 12:3-4.
75 Cf. Rev. 12:4.
76 Cf. Rev. 12:6.
77 Lit., the pivot.
78 Extract from the letter to Nasiri'd-Din _Sh_ah.
79 Cf. Qur'an 19:17.
80 Qur'an 36:35.
81 This conversation shows the uselessness of discussions upon such
questions; the teachings of 'Abdu'l-Baha upon the birth of Christ
will be found in the following chapter.
82 Cf. John 1:12-13.
83 Gen. 2:7.
84 Acts 15:20.
85 i.e., of Christ, Whom the Muslims frequently designate by the title
of Ruhu'llah, the Spirit of God.
86 Cf. John 6:51, 50.
87 Matt. 26:26.
88 Matt. 8:22; John 3:6.
89 Cf. Matt. 13:14 and John 12:40-41.
90 Cf. Matt. 24:29-30.
91 Kitab-i-Iqan, one of the first works of Baha'u'llah, written at
Ba_gh_dad, before the declaration of His manifestation.