Know that it is one of the most abstruse spiritual truths that the world
of existence, that is to say this endless universe, has no beginning.
We have already explained that the names and attributes of the Divinity
themselves require the existence of beings. Although this subject has been
explained in detail, we will speak of it again briefly. Know that an
educator without pupils cannot be imagined, a monarch without subjects
could not exist, a master without scholars cannot be appointed, a creator
without a creature is impossible, a provider without those provided for
cannot be conceived; for all the divine names and attributes demand the
existence of beings. If we could imagine a time when no beings existed,
this imagination would be the denial of the Divinity of God. Moreover,
absolute non-existence cannot become existence. If the beings were
absolutely non-existent, existence would not have come into being.
Therefore, as the Essence of Unity, that is the existence of God, is
everlasting and eternal--that is to say, it has neither beginning nor
end--it is certain that this world of existence, this endless universe, has
neither beginning nor end. Yes, it may be that one of the parts of the
universe, one of the globes, for example, may come into existence, or may
be disintegrated, but the other endless globes are still existing; the
universe would not be disordered nor destroyed; on the contrary, existence
is eternal and perpetual. As each globe has a beginning, necessarily it
has an end, because every composition, collective or particular, must of
necessity be decomposed; the only difference is that some are quickly
decomposed, and others more slowly, but it is impossible that a composed
thing should not eventually be decomposed.
It is necessary, therefore, that we should know what each of the important
existences was in the beginning--for there is no doubt that in the
beginning the origin was one: the origin of all numbers is one and not
two. Then it is evident that in the beginning matter was one, and that one
matter appeared in different aspects in each element; thus various forms
were produced, and these various aspects as they were produced became
permanent, and each element was specialized. But this permanence was not
definite, and did not attain realization and perfect existence until after
a very long time. Then these elements became composed, and organized and
combined in infinite forms; or rather from the composition and combination
of these elements innumerable beings appeared.
This composition and arrangement through the wisdom of God and His
pre-existent might, were produced from one natural organization, which was
composed and combined with the greatest strength, conformably to wisdom,
and according to a universal law. From this it is evident that it is the
creation of God, and is not a fortuitous composition and arrangement. This
is why from every natural composition a being can come into existence, but
from an accidental composition no being can come into existence. For
example, if a man of his own mind and intelligence collects some elements
and combines them, a living being will not be brought into existence,
since the system is unnatural. This is the answer to the implied question,
that, since beings are made by the composition and the combination of
elements, why is it not possible for us to gather elements and mingle them
together, and so create a living being. This is a false supposition, for
the origin of this composition is from God; it is God who makes the
combination, and as it is done according to the natural system, from each
composition one being is produced, and an existence is realized. A
composition made by man produces nothing, because man cannot create.
Briefly, we have said that from the composition and combination of
elements, from their decomposition, from their measure, and from the
effect of other beings upon them, resulted forms, endless realities, and
innumerable beings. But it is clear that this terrestrial globe in its
present form did not come into existence all at once; but that this
universal existence gradually passed through different phases until it
became adorned with its present perfection. Universal beings resemble and
can be compared to particular beings, for both are subjected to one
natural system, one universal law and divine organization. So you will
find the smallest atoms in the universal system are similar to the
greatest beings of the universe. It is clear that they come into existence
from one laboratory of might under one natural system, and one universal
law; therefore they may be compared to one another. Thus the embryo of man
in the womb of the mother gradually grows and develops, and appears in
different forms and conditions, until in the degree of perfect beauty it
reaches maturity, and appears in a perfect form with the utmost grace. And
in the same way, the seed of this flower which you see was in the
beginning an insignificant thing, and very small; and it grew and
developed in the womb of the earth, and after appearing in various forms,
came forth in this condition with perfect freshness and grace. In the same
manner it is evident that this terrestrial globe having once found
existence, grew and developed in the matrix of the universe, and came
forth in different forms and conditions, until gradually it attained this
present perfection, and became adorned with innumerable beings, and
appeared as a finished organization.
Then it is clear that original matter, which is in the embryonic state,
and the mingled and composed elements which were its earliest forms,
gradually grew and developed during many ages and cycles, passing from one
shape and form to another, until they appeared in this perfection, this
system, this organization and this establishment, through the supreme
wisdom of God.
Let us return to our subject that man, in the beginning of his existence
and in the womb of the earth, like the embryo in the womb of the mother,
gradually grew and developed, and passed from one form to another, from
one shape to another, until he appeared with this beauty and perfection,
this force and this power. It is certain that in the beginning he had not
this loveliness and grace and elegance, and that he only by degrees
attained this shape, this form, this beauty, and this grace. There is no
doubt that the human embryo did not at once appear in this form, neither
did it then become the manifestation of the words: "Praise be unto God,
the best of Creators." Gradually, it passed through various conditions and
different shapes, until it attained this form and beauty, this perfection;
grace, and loveliness. Thus it is evident and confirmed that the
development and growth of man on this earth, until he reached his present
perfection, resembled the growth and development of the embryo in the womb
of the mother: by degrees it passed from condition to condition, from form
to form, from one shape to another, for this is according to the
requirement of the universal system and divine law.
That is to say, the embryo passes through different states and traverses
numerous degrees, until it reaches the form in which it manifests the
words: "Praise be to God, the best of Creators," and until the signs of
reason and maturity appear. And in the same way, man's existence on this
earth, from the beginning until it reaches this state, form, and
condition, necessarily lasts a long time, and goes through many degrees
until it reaches this condition. But from the beginning of man's existence
he is a distinct species. In the same way, the embryo of man in the womb
of the mother was at first in a strange form; then this body passes from
shape to shape, from state to state, from form to form, until it appears
in utmost beauty and perfection. But even when in the womb of the mother
and in this strange form, entirely different from his present form and
figure, he is the embryo of the superior species, and not of the animal;
his species and essence undergo no change. Now, admitting that the traces
of organs which have disappeared actually exist, this is not a proof of
the impermanence and the non-originality of the species. At the most it
proves that the form, and fashion, and the organs of man have progressed.
Man was always a distinct species, a man, not an animal. So, if the embryo
of man in the womb of the mother passes from one form to another, so that
the second form in no way resembles the first, is this a proof that the
species has changed? that it was at first an animal, and that its organs
progressed and developed until it became a man? No indeed! How puerile and
unfounded is this idea and this thought! For the proof of the originality
of the human species, and of the permanency of the nature of man, is clear
and evident.