,some ,answered ,questions by #8,abdu'l-,bah ,edition #a1 7,september #bjjf7 ,,baha',i ,,terms ,,of ,,use ,you have permission to freely make and use copies of the text and any other information 7,content7 available on this ,site including printing1 emailing1 posting1 distributing1 copying1 downloading1 uploading1 transmitting1 displaying the ,content in whole or in part subject to the following3 #a4 ,our copyright notice and the source reference must be attached to the ,content2 #b4 ,the ,content may not be modified or altered in any way except to change the font or appearance2 #c4 ,the ,content must be used solely for a non-commercial purpose4 ,although this blanket permission to reproduce the ,content is given freely such that no special permission is required1 the ,bah' ,international ,community retains full copyright protection for all ,content included at this ,site under all applicable national and international laws4 ,for permission to publish1 transmit1 display or otherwise use the ,content for any commercial purpose1 please contact us 7http3_/_/reference4bahai4org_/en_/conta ct4html74 ,,contents ,baha'i ,terms of ,use ,part ,one3 ,,on ,,the ,,influence ,,of ,,the ,,prophets ,,in ,,the ,,evolution ,,of ,,humanity #a3 ,,nature ,,is ,,governed ,,by ,,one ,,universal ,,law #b3 ,,proofs ,,and ,,evidences ,,of ,,the ,,existence ,,of ,,god #c3 ,,the ,,need ,,of ,,an ,,educator #d3 ,,abraham #e3 ,,moses #f3 ,,christ #g3 ,,muhammad #h3 ,,the ,b,b #i3 ,,bah',u',,ll,h #aj3 ,,traditional ,,proofs ,,exemplified ,,from ,,the ,,book ,,of ,,daniel #aa3 ,,commentary ,,on ,,the ,,eleventh ,,chapter ,,of ,,the ,,revelation ,,of ,,st4 ,,john #ab3 ,,commentary ,,on ,,the ,,eleventh ,,chapter ,,of ,,isaiah #ac3 ,,commentary ,,on ,,the ,,twelfth ,,chapter ,,of ,,the ,,revelation ,,of ,,st4 ,,john #ad3 ,,spiritual ,,proofs #ae3 ,,true ,,wealth ,part ,two3 ,,some ,,christian ,,subjects #af3 ,,outward ,,forms ,,and ,,symbols ,,must ,,be ,,used ,,to ,,convey ,,intellectual ,,conceptions #ag3 ,,the ,,birth ,,of ,,christ #ah3 ,,the ,,greatness ,,of ,,christ ,,is ,,due ,,to ,,his ,,perfections #ai3 ,,the ,,baptism ,,of ,,christ #bj3 ,,the ,,necessity ,,of ,,baptism #ba3 ,,the ,,symbolism ,,of ,,the ,,bread ,,and ,,the ,,wine #bb3 ,,miracles #bc3 ,,the ,,resurrection ,,of ,,christ #bd3 ,,the ,,descent ,,of ,,the ,,holy ,,spirit ,,upon ,,the ,,apostles #be3 ,,the ,,holy ,,spirit #bf3 ,,the ,,second ,,coming ,,of ,,christ ,,and ,,the ,,day ,,of ,,judgment #bg3 ,,the ,,trinity #bh3 ,,explanation ,,of ,,verse ,,five1 ,,chapter ,,seventeen1 ,,of ,,the ,,gospel ,,of ,,st4 ,,john #bi3 ,,explanation ,,of ,,verse ,,twenty-,,two1 ,,chapter ,,fifteen1 ,,of ,,the ,,first ,,epistle ,,of ,,st4 ,,paul ,,to ,,the ,,corinthians #cj3 ,,adam ,,and ,,eve #ca3 ,,explanation ,,of ,,blasphemy ,,against ,,the ,,holy ,,spirit #cb3 ,,explanation ,,of ,,the ,,verse 8,,for ,,many ,,are ,,called ,,but ,,few ,,are ,,chosen0 #cc3 ,,the 8,,return0 ,,spoken ,,of ,,by ,,the ,,prophets #cd3 ,,peter',s ,,confession ,,of ,,faith #ce3 ,,predestination ,part ,three3 ,,on ,,the ,,powers ,,and ,,conditions ,,of ,,the ,,manifestations ,,of ,,god #cf3 ,,the ,,five ,,aspects ,,of ,,spirit #cg3 ,,the ,,divinity ,,can ,,only ,,be ,,comprehended ,,through ,,the ,,divine ,,manifestations #ch3 ,,the ,,three ,,stations ,,of ,,the ,,divine ,,manifestations #ci3 ,,the ,,human ,,condition ,,and ,,the ,,spiritual ,,condition ,,of ,,the ,,divine ,,manifestations #dj3 ,,the ,,knowledge ,,of ,,the ,,divine ,,manifestations #da3 ,,the ,,universal ,,cycles #db3 ,,the ,,power ,,and ,,influence ,,of ,,the ,,divine ,,manifestations #dc3 ,,the ,,two ,,classes ,,of ,,prophets #dd3 ,,explanation ,,of ,,the ,,rebukes ,,addressed ,,by ,,god ,,to ,,the ,,prophets #de3 ,,explanation ,,of ,,the ,,verse ,,of ,,the ,,kit,b-,i-,,aqdas1 8,,there ,,is ,,no ,,partner ,,for ,,him ,,who ,,is ,,the ,,dayspring ,,of ,,revelation ,,in ,,his ,,most ,,great ,,infallibility0 ,part ,four3 ,,on ,,the ,,origin1 ,,powers ,,and ,,conditions ,,of ,,man #df3 ,,modification ,,of ,,species #dg3 ,,the ,,universe ,,is ,,without ,,beginning2 ,,the ,,origin ,,of ,,man #dh3 ,,the ,,difference ,,existing ,,between ,,man ,,and ,,animal #di3 ,,the ,,growth ,,and ,,development ,,of ,,the ,,human ,,race #ej3 ,,spiritual ,,proofs ,,of ,,the ,,origin ,,of ,,man #ea3 ,,the ,,spirit ,,and ,,mind ,,of ,,man ,,have ,,existed ,,from ,,the ,,beginning #eb3 ,,the ,,appearing ,,of ,,the ,,spirit ,,in ,,the ,,body #ec3 ,,the ,,relation ,,between ,,god ,,and ,,the ,,creature #ed3 ,,on ,,the ,,proceeding ,,of ,,the ,,human ,,spirit ,,from ,,god #ee3 ,,soul1 ,,spirit ,,and ,,mind #ef3 ,,the ,,physical ,,powers ,,and ,,the ,,intellectual ,,powers #eg3 ,,the ,,causes ,,of ,,the ,,differences ,,in ,,the ,,characters ,,of ,,men #eh3 ,,the ,,degree ,,of ,,knowledge ,,possessed ,,by ,,man ,,and ,,the ,,divine ,,manifestations #ei3 ,,man',s ,,knowledge ,,of ,,god #fj3 ,,the ,,immortality ,,of ,,the ,,spirit 7#a7 #fa3 ,,the ,,immortality ,,of ,,the ,,spirit 7#b7 #fb3 ,,perfections ,,are ,,without ,,limit #fc3 ,,the ,,progress ,,of ,,man ,,in ,,the ,,other ,,world #fd3 ,,the ,,state ,,of ,,man ,,and ,,his ,,progress ,,after ,,death #fe3 ,,explanation ,,of ,a ,,verse ,,in ,,the ,,kit,b-,i-,,aqdas #ff3 ,,the ,,existence ,,of ,,the ,,rational ,,soul ,,after ,,the ,,death ,,of ,,the ,,body ,,the ,,immortality ,,of ,,children #fg3 ,,eternal ,,life ,,and ,,entrance ,,into ,,the ,,kingdom ,,of ,,god #fh3 ,,fate #fi3 ,,the ,,influence ,,of ,,the ,,stars #gj3 ,,free ,,will #ga3 ,,visions ,,and ,,communication ,,with ,,spirits #gb3 ,,healing ,,by ,,spiritual ,,means #gc3 ,,healing ,,by ,,material ,,means ,part ,five3 ,,miscellaneous ,,subjects #gd3 ,,the ,,nonexistence ,,of ,,evil #ge3 ,,two ,,kinds ,,of ,,torment #gf3 ,,the ,,justice ,,and ,,mercy ,,of ,,god #gg3 ,,the ,,right ,,method ,,of ,,treating ,,criminals #gh3 ,,strikes #gi3 ,,the ,,reality ,,of ,,the ,,exterior ,,world #hj3 ,,real ,,preexistence #ha3 ,,reincarnation #hb3 ,,pantheism #hc3 ,,the ,,four ,,methods ,,of ,,acquiring ,,knowledge #hd3 ,,the ,,necessity ,,of ,,following ,,the ,,teachings ,,of ,,the ,,divine ,,manifestations ,,part ,,one3 ,,on ,,the ,,influence ,,of ,,the ,,prophets ,,in ,,the ,,evolution ,,of ,,humanity #a3 ,,nature ,,is ,,governed ,,by ,,one ,,universal ,,law ,nature is that condition1 that reality1 which in appearance consists in life and death1 or1 in other words1 in the composition and decomposition of all things4 ,this ,nature is subjected to an absolute organization1 to determined laws1 to a complete order and a finished design1 from which it will never depart--to such a degree1 indeed1 that if you look carefully and with keen sight1 from the smallest invisible atom up to such large bodies of the world of existence as the globe of the sun or the other great stars and luminous spheres1 whether you regard their arrangement1 their composition1 their form or their movement1 you will find that all are in the highest degree of organization and are under one law from which they will never depart4 ,but when you look at ,nature itself1 you see that it has no intelligence1 no will4 ,for instance1 the nature of fire is to burn2 it burns without will or intelligence4 ,the nature of water is fluidity2 it flows without will or intelligence4 ,the nature of the sun is radiance2 it shines without will or intelligence4 ,the nature of vapor is to ascend2 it ascends without will or intelligence4 ,thus it is clear that the natural movements of all things are compelled2 there are no voluntary movements except those of animals and1 above all1 those of man4 ,man is able to resist and to oppose ,nature because he discovers the constitution of things1 and through this he commands the forces of ,nature2 all the inventions he has made are due to his discovery of the constitution of things4 ,for example1 he invented the telegraph1 which is the means of communication between the ,east and the ,west4 ,it is evident1 then1 that man rules over ,nature4 ,now1 when you behold in existence such organizations1 arrangements and laws1 can you say that all these are the effect of ,nature1 though ,nature has neither intelligence nor perception8 ,if not1 it becomes evident that this ,nature1 which has neither perception nor intelligence1 is in the grasp of ,almighty ,god1 ,who is the ,ruler of the world of ,nature2 whatever ,he wishes1 ,he causes ,nature to manifest4 ,one of the things which has appeared in the world of existence1 and which is one of the requirements of ,nature1 is human life4 ,considered from this point of view man is the branch2 nature is the root4 ,then can the will and the intelligence1 and the perfections which exist in the branch1 be absent in the root8 ,it is said that ,nature in its own essence is in the grasp of the power of ,god1 ,who is the ,eternal ,almighty ,one3 ,he holds ,nature within accurate regulations and laws1 and rules over it47#a7 #b3 ,,proofs ,,and ,,evidences ,,of ,,the ,,existence ,,of ,,god ,one of the proofs and demonstrations of the existence of ,god is the fact that man did not create himself3 nay1 his creator and designer is another than himself4 ,it is certain and indisputable that the creator of man is not like man because a powerless creature cannot create another being4 ,the maker1 the creator1 has to possess all perfections in order that he may create4 ,can the creation be perfect and the creator imperfect8 ,can a picture be a masterpiece and the painter imperfect in his art8 ,for it is his art and his creation4 ,moreover1 the picture cannot be like the painter2 otherwise1 the painting would have created itself4 ,however perfect the picture may be1 in comparison with the painter it is in the utmost degree of imperfection4 ,the contingent world is the source of imperfections3 ,god is the origin of perfections4 ,the imperfections of the contingent world are in themselves a proof of the perfections of ,god4 ,for example1 when you look at man1 you see that he is weak4 ,this very weakness of the creature is a proof of the power of the ,eternal ,almighty ,one1 because1 if there were no power1 weakness could not be imagined4 ,then the weakness of the creature is a proof of the power of ,god2 for if there were no power1 there could be no weakness2 so from this weakness it becomes evident that there is power in the world4 ,again1 in the contingent world there is poverty2 then necessarily wealth exists1 since poverty is apparent in the world4 ,in the contingent world there is ignorance2 necessarily knowledge exists1 because ignorance is found2 for if there were no knowledge1 neither would there be ignorance4 ,ignorance is the nonexistence of knowledge1 and if there were no existence1 nonexistence could not be realized4 ,it is certain that the whole contingent world is subjected to a law and rule which it can never disobey2 even man is forced to submit to death1 to sleep and to other conditions--that is to say1 man in certain particulars is governed1 and necessarily this state of being governed implies the existence of a governor4 ,because a characteristic of contingent beings is dependency1 and this dependency is an essential necessity1 therefore1 there must be an independent being whose independence is essential4 ,in the same way it is understood from the man who is sick that there must be one who is in health2 for if there were no health1 his sickness could not be proved4 ,therefore1 it becomes evident that there is an ,eternal ,almighty ,one1 ,who is the possessor of all perfections1 because unless ,he possessed all perfections ,he would be like ,his creation4 ,throughout the world of existence it is the same2 the smallest created thing proves that there is a creator4 ,for instance1 this piece of bread proves that it has a maker4 ,praise be to ,god6 the least change produced in the form of the smallest thing proves the existence of a creator3 then can this great universe1 which is endless1 be self-created and come into existence from the action of matter and the elements8 ,how self-evidently wrong is such a supposition6 ,these obvious arguments are adduced for weak souls2 but if the inner perception be open1 a hundred thousand clear proofs become visible4 ,thus1 when man feels the indwelling spirit1 he is in no need of arguments for its existence2 but for those who are deprived of the bounty of the spirit1 it is necessary to establish external arguments4 #c3 ,,the ,,need ,,of ,,an ,,educator ,when we consider existence1 we see that the mineral1 vegetable1 animal and human worlds are all in need of an educator4 ,if the earth is not cultivated1 it becomes a jungle where useless weeds grow2 but if a cultivator comes and tills the ground1 it produces crops which nourish living creatures4 ,it is evident1 therefore1 that the soil needs the cultivation of the farmer4 ,consider the trees3 if they remain without a cultivator1 they will be fruitless1 and without fruit they are useless2 but if they receive the care of a gardener1 these same barren trees become fruitful1 and through cultivation1 fertilization and engrafting the trees which had bitter fruits yield sweet fruits4 ,these are rational proofs2 in this age the peoples of the world need the arguments of reason4 ,the same is true with respect to animals3 notice that when the animal is trained it becomes domestic1 and also that man1 if he is left without education1 becomes bestial1 and1 moreover1 if left under the rule of nature1 becomes lower than an animal1 whereas if he is educated he becomes an angel4 ,for the greater number of animals do not devour their own kind1 but men1 in the ,sudan1 in the central regions of ,africa1 kill and eat each other4 ,now reflect that it is education that brings the ,east and the ,west under the authority of man2 it is education that produces wonderful industries2 it is education that spreads great sciences and arts2 it is education that makes manifest new discoveries and institutions4 ,if there were no educator1 there would be no such things as comforts1 civilization or humanity4 ,if a man be left alone in a wilderness where he sees none of his own kind1 he will undoubtedly become a mere brute2 it is then clear that an educator is needed4 ,but education is of three kinds3 material1 human and spiritual4 ,material education is concerned with the progress and development of the body1 through gaining its sustenance1 its material comfort and ease4 ,this education is common to animals and man4 ,human education signifies civilization and progress--that is to say1 government1 administration1 charitable works1 trades1 arts and handicrafts1 sciences1 great inventions and discoveries and elaborate institutions1 which are the activities essential to man as distinguished from the animal4 ,divine education is that of the ,kingdom of ,god3 it consists in acquiring divine perfections1 and this is true education2 for in this state man becomes the focus of divine blessings1 the manifestation of the words1 8,let ,us make man in ,our image1 and after ,our likeness407#b7 ,this is the goal of the world of humanity4 ,now we need an educator who will be at the same time a material1 human and spiritual educator1 and whose authority will be effective in all conditions4 ,so if anyone should say1 8,i possess perfect comprehension and intelligence1 and ,i have no need of such an educator10 he would be denying that which is clear and evident1 as though a child should say1 8,i have no need of education2 ,i will act according to my reason and intelligence1 and so ,i shall attain the perfections of existence02 or as though the blind should say1 8,i am in no need of sight1 because many other blind people exist without difficulty40 ,then it is plain and evident that man needs an educator1 and this educator must be unquestionably and indubitably perfect in all respects and distinguished above all men4 ,otherwise1 if he should be like the rest of humanity1 he could not be their educator1 more particularly because he must be at the same time their material and human as well as their spiritual educator--that is to say1 he must teach men to organize and carry out physical matters1 and to form a social order in order to establish cooperation and mutual aid in living so that material affairs may be organized and regulated for any circumstances that may occur4 ,in the same way he must establish human education--that is to say1 he must educate intelligence and thought in such a way that they may attain complete development1 so that knowledge and science may increase1 and the reality of things1 the mysteries of beings and the properties of existence may be discovered2 that1 day by day1 instructions1 inventions and institutions may be improved2 and from things perceptible to the senses conclusions as to intellectual things may be deduced4 ,he must also impart spiritual education1 so that intelligence and comprehension may penetrate the metaphysical world1 and may receive benefit from the sanctifying breeze of the ,holy ,spirit1 and may enter into relationship with the ,supreme ,concourse4 ,he must so educate the human reality that it may become the center of the divine appearance1 to such a degree that the attributes and the names of ,god shall be resplendent in the mirror of the reality of man1 and the holy verse 8,we will make man in ,our image and likeness0 shall be realized47#c7 ,it is clear that human power is not able to fill such a great office1 and that reason alone could not undertake the responsibility of so great a mission4 ,how can one solitary person without help and without support lay the foundations of such a noble construction8 ,he must depend on the help of the spiritual and divine power to be able to undertake this mission4 ,one ,holy ,soul gives life to the world of humanity1 changes the aspect of the terrestrial globe1 causes intelligence to progress1 vivifies souls1 lays the basis of a new life1 establishes new foundations1 organizes the world1 brings nations and religions under the shadow of one standard1 delivers man from the world of imperfections and vices1 and inspires him with the desire and need of natural and acquired perfections4 ,certainly nothing short of a divine power could accomplish so great a work4 ,we ought to consider this with justice1 for this is the office of justice4 ,a ,cause which all the governments and peoples of the world1 with all their powers and armies1 cannot promulgate and spread1 one ,holy ,soul can promote without help or support6 ,can this be done by human power8 ,no1 in the name of ,god6 ,for example1 ,christ1 alone and solitary1 upraised the standard of peace and righteousness1 a work which all the victorious governments with all their hosts are unable to accomplish4 ,consider what was the fate of so many and diverse empires and peoples3 the ,roman ,empire1 ,france1 ,germany1 ,russia1 ,england1 etc42 all were gathered together under the same tent--that is to say1 the appearance of ,christ brought about a union among these diverse nations1 some of whom1 under the influence of ,christianity1 became so united that they sacrificed their lives and property for one another4 ,after the time of ,constantine1 who was the protagonist of ,christianity1 divisions broke out among them4 ,the point is this1 that ,christ united these nations but after a while governments became the cause of discord4 ,what ,i mean is that ,christ sustained a ,cause that all the kings of the earth could not establish6 ,he united the various religions and modified ancient customs4 ,consider what great differences existed between ,romans1 ,greeks1 ,syrians1 ,egyptians1 ,phoenicians1 ,israelites and other peoples of ,europe4 ,christ removed these differences and became the cause of love between these communities4 ,although after some time governments destroyed this union1 the work of ,christ was accomplished4 ,therefore1 the ,universal ,educator must be at the same time a physical1 human and spiritual educator2 and ,he must possess a supernatural power1 so that ,he may hold the position of a divine teacher4 ,if ,he does not show forth such a holy power1 ,he will not be able to educate1 for if ,he be imperfect1 how can ,he give a perfect education8 ,if ,he be ignorant1 how can ,he make others wise8 ,if ,he be unjust1 how can ,he make others just8 ,if ,he be earthly1 how can ,he make others heavenly8 ,now we must consider justly3 did these ,divine ,manifestations ,who have appeared possess all these qualifications or not87#d7 ,if ,they had not these qualifications and these perfections1 ,they were not real ,educators4 ,therefore1 it must be our task to prove to the thoughtful by reasonable arguments the prophethood of ,moses1 of ,christ and of the other ,divine ,manifestations4 ,and the proofs and evidences which we give are not based on traditional but on rational arguments4 ,it has now been proved by rational arguments that the world of existence is in the utmost need of an educator1 and that its education must be achieved by divine power4 ,there is no doubt that this holy power is revelation1 and that the world must be educated through this power which is above human power4 #d3 ,,abraham ,one of those ,who possessed this power and was assisted by it was ,abraham4 ,and the proof of it was that ,he was born in ,mesopotamia1 and of a family who were ignorant of the ,oneness of ,god4 ,he opposed ,his own nation and people1 and even ,his own family1 by rejecting all their gods4 ,alone and without help ,he resisted a powerful tribe1 a task which is neither simple nor easy4 ,it is as if in this day someone were to go to a ,christian people who are attached to the ,bible1 and deny ,christ2 or in the ,papal ,court--,god forbid6--if such a one were in the most powerful manner to blaspheme against ,christ and oppose the people4 ,these people believed not in one ,god but in many gods1 to whom they ascribed miracles2 therefore1 they all arose against ,him1 and no one supported ,him except ,lot1 ,his brother's son1 and one or two other people of no importance4 ,at last1 reduced to the utmost distress by the opposition of ,his enemies1 ,he was obliged to leave ,his native land4 ,in reality they banished ,him in order that ,he might be crushed and destroyed1 and that no trace of ,him might be left4 ,abraham then came into the region of the ,holy ,land4 ,his enemies considered that ,his exile would lead to ,his destruction and ruin1 as it seemed impossible that a man banished from ,his native land1 deprived of ,his rights and oppressed on all sides--even though ,he were a king--could escape extermination4 ,but ,abraham stood fast and showed forth extraordinary firmness--and ,god made this exile to be to ,his eternal honor--until ,he established the ,unity of ,god in the midst of a polytheistic generation4 ,this exile became the cause of the progress of the descendants of ,abraham1 and the ,holy ,land was given to them4 ,as a result the teachings of ,abraham were spread abroad1 a ,jacob appeared among ,his posterity1 and a ,joseph who became ruler in ,egypt4 ,in consequence of ,his exile a ,moses and a being like ,christ were manifested from ,his posterity1 and ,hagar was found from whom ,ishmael was born1 one of whose descendants was ,muammad4 ,in consequence of ,his exile the ,bb appeared from ,his posterity17#e7 and the ,prophets of ,israel were numbered among the descendants of ,abraham4 ,and so it will continue for ever and ever4 ,finally1 in consequence of ,his exile the whole of ,europe and most of ,asia came under the protecting shadow of the ,god of ,israel4 ,see what a power it is that enabled a ,man ,who was a fugitive from ,his country to found such a family1 to establish such a faith1 and to promulgate such teachings4 ,can anyone say that all this occurred accidentally8 ,we must be just3 was this ,man an ,educator or not8 ,since the exile of ,abraham from ,ur to ,aleppo in ,syria produced this result1 we must consider what will be the effect of the exile of ,bah'u'llh in ,his several removes from ihrn to ,baghdd1 from thence to ,constantinople1 to ,rumelia and to the ,holy ,land4 ,see what a perfect ,educator ,abraham was6 #e3 ,,moses ,moses was for a long time a shepherd in the wilderness4 ,regarded outwardly1 ,he was a ,man brought up in a tyrannical household1 and was known among men as ,one ,who had committed a murder and become a shepherd4 ,by the government and the people of ,pharaoh ,he was much hated and detested4 ,it was such a ,man as this that freed a great nation from the chains of captivity1 made them contented1 brought them out from ,egypt1 and led them to the ,holy ,land4 ,this people from the depths of degradation were lifted up to the height of glory4 ,they were captive2 they became free4 ,they were the most ignorant of peoples2 they became the most wise4 ,as the result of the institutions that ,moses gave them1 they attained a position which entitled them to honor among all nations1 and their fame spread to all lands1 to such a degree indeed that among surrounding nations if one wished to praise a man one said1 8,surely he is an ,israelite40 ,moses established laws and ordinances2 these gave life to the people of ,israel1 and led them to the highest possible degree of civilization at that period4 ,to such a development did they attain that the philosophers of ,greece would come and acquire knowledge from the learned men of ,israel4 ,such an one was ,socrates1 who visited ,syria1 and took from the children of ,israel the teachings of the ,unity of ,god and of the immortality of the soul4 ,after his return to ,greece1 he promulgated these teachings4 ,later the people of ,greece rose in opposition to him1 accused him of impiety1 arraigned him before the ,areopagus1 and condemned him to death by poison4 ,now1 how could a ,man ,who was a stammerer1 ,who had been brought up in the house of ,pharaoh1 ,who was known among men as a murderer1 ,who through fear had for a long time remained in concealment1 and ,who had become a shepherd1 establish so great a ,cause1 when the wisest philosophers on earth have not displayed one thousandth part of this influence8 ,this is indeed a prodigy4 ,a ,man ,who had a stammering tongue1 ,who could not even converse correctly1 succeeded in sustaining this great ,cause6 ,if ,he had not been assisted by divine power1 ,he would never have been able to carry out this great work4 ,these facts are undeniable4 ,materialist philosophers1 ,greek thinkers1 the great men of ,rome became famous in the world1 each one of them having specialized in one branch of learning only4 ,thus ,galen and ,hippocrates became celebrated in medicine1 ,aristotle in logic and reasoning1 and ,plato in ethics and theology4 ,how is it that a shepherd could acquire all of this knowledge8 ,it is beyond doubt that ,he must have been assisted by an omnipotent power4 ,consider also what trials and difficulties arise for people4 ,to prevent an act of cruelty1 ,moses struck down an ,egyptian and afterward became known among men as a murderer1 more notably because the man ,he had killed was of the ruling nation4 ,then ,he fled1 and it was after that that ,he was raised to the rank of a ,prophet6 ,in spite of ,his evil repute1 how wonderfully ,he was guided by a supernatural power in establishing ,his great institutions and laws6 #f3 ,,christ ,afterward ,christ came1 saying1 8,i am born of the ,holy ,spirit40 ,though it is now easy for the ,christians to believe this assertion1 at that time it was very difficult4 ,according to the text of the ,gospel the ,pharisees said1 8,is not this the son of ,joseph of ,nazareth ,whom we know8 ,how can ,he say1 therefore1 ,i came down from heaven807#f7 ,briefly1 this ,man1 ,who1 apparently1 and in the eyes of all1 was lowly1 arose with such great power that ,he abolished a religion that had lasted fifteen hundred years1 at a time when the slightest deviation from it exposed the offender to danger or to death4 ,moreover1 in the days of ,christ the morals of the whole world and the condition of the ,israelites had become completely confused and corrupted1 and ,israel had fallen into a state of the utmost degradation1 misery and bondage4 ,at one time they had been taken captive by the ,chaldeans and ,persians2 at another time they were reduced to slavery to the ,assyrians2 then they became the subjects and vassals of the ,greeks2 and finally they were ruled over and despised by the ,romans4 ,this young ,man1 ,christ1 by the help of a supernatural power1 abrogated the ancient ,mosaic ,law1 reformed the general morals1 and once again laid the foundation of eternal glory for the ,israelites4 ,moreover1 ,he brought to humanity the glad tidings of universal peace1 and spread abroad teachings which were not for ,israel alone but were for the general happiness of the whole human race4 ,those who first strove to do away with ,him were the ,israelites1 ,his own kindred4 ,to all outward appearances they overcame ,him and brought ,him into direst distress4 ,at last they crowned ,him with the crown of thorns and crucified ,him4 ,but ,christ1 while apparently in the deepest misery and affliction1 proclaimed1 8,this ,sun will be resplendent1 this ,light will shine1 ,my grace will surround the world1 and all ,my enemies will be brought low40 ,and as ,he said1 so it was2 for all the kings of the earth have not been able to withstand ,him4 ,nay1 all their standards have been overthrown1 while the banner of that ,oppressed ,one has been raised to the zenith4 ,but this is opposed to all the rules of human reason4 ,then it becomes clear and evident that this ,glorious ,being was a true ,educator of the world of humanity1 and that ,he was helped and confirmed by divine power4 #g3 ,,mu,,ammad ,now we come to ,muammad4 ,americans and ,europeans have heard a number of stories about the ,prophet which they have thought to be true1 although the narrators were either ignorant or antagonistic3 most of them were clergy2 others were ignorant ,muslims who repeated unfounded traditions about ,muammad which they ignorantly believed to be to ,his praise4 ,thus some benighted ,muslims made ,his polygamy the pivot of their praises and held it to be a wonder1 regarding it as a miracle2 and ,european historians1 for the most part1 rely on the tales of these ignorant people4 ,for example1 a foolish man said to a clergyman that the true proof of greatness is bravery and the shedding of blood1 and that in one day on the field of battle a follower of ,muammad had cut off the heads of one hundred men6 ,this misled the clergyman to infer that killing is considered the way to prove one's faith to ,muammad1 while this is merely imaginary4 ,the military expeditions of ,muammad1 on the contrary1 were always defensive actions3 a proof of this is that during thirteen years1 in ,mecca1 ,he and ,his followers endured the most violent persecutions4 ,at this period they were the target for the arrows of hatred3 some of ,his companions were killed and their property confiscated2 others fled to foreign lands4 ,muammad ,himself1 after the most extreme persecutions by the ,qurayshites1 who finally resolved to kill ,him1 fled to ,medina in the middle of the night4 ,yet even then ,his enemies did not cease their persecutions1 but pursued ,him to ,medina1 and ,his disciples even to ,abyssinia4 ,these ,arab tribes were in the lowest depths of savagery and barbarism1 and in comparison with them the savages of ,africa and wild ,indians of ,america were as advanced as a ,plato4 ,the savages of ,america do not bury their children alive as these ,arabs did their daughters1 glorying in it as being an honorable thing to do47#g7 ,thus many of the men would threaten their wives1 saying1 8,if a daughter is born to you1 ,i will kill you40 ,even down to the present time the ,arabs dread having daughters4 ,further1 a man was permitted to take a thousand women1 and most husbands had more than ten wives in their household4 ,when these tribes made war1 the one which was victorious would take the women and children of the vanquished tribe captive and treat them as slaves4 ,when a man who had ten wives died1 the sons of these women rushed at each other's mothers2 and if one of the sons threw his mantle over the head of his father's wife and cried out1 8,this woman is my lawful property10 at once the unfortunate woman became his prisoner and slave4 ,he could do whatever he wished with her4 ,he could kill her1 imprison her in a well1 or beat1 curse and torture her until death released her4 ,according to the ,arab habits and customs1 he was her master4 ,it is evident that malignity1 jealousy1 hatred and enmity must have existed between the wives and children of a household1 and it is1 therefore1 needless to enlarge upon the subject4 ,again1 consider what was the condition and life of these oppressed women6 ,moreover1 the means by which these ,arab tribes lived consisted in pillage and robbery1 so that they were perpetually engaged in fighting and war1 killing one another1 plundering and devastating each other's property1 and capturing women and children1 whom they would sell to strangers4 ,how often it happened that the daughters and sons of a prince1 who spent their day in comfort and luxury1 found themselves1 when night fell1 reduced to shame1 poverty and captivity4 ,yesterday they were princes1 today they are captives2 yesterday they were great ladies1 today they are slaves4 ,muammad received the ,divine ,revelation among these tribes1 and after enduring thirteen years of persecution from them1 ,he fled47#h7 ,but this people did not cease to oppress2 they united to exterminate ,him and all ,his followers4 ,it was under such circumstances that ,muammad was forced to take up arms4 ,this is the truth3 we are not bigoted and do not wish to defend ,him1 but we are just1 and we say what is just4 ,look at it with justice4 ,if ,christ ,himself had been placed in such circumstances among such tyrannical and barbarous tribes1 and if for thirteen years ,he with ,his disciples had endured all these trials with patience1 culminating in flight from ,his native land--if in spite of this these lawless tribes continued to pursue ,him1 to slaughter the men1 to pillage their property1 and to capture their women and children--what would have been ,christ's conduct with regard to them8 ,if this oppression had fallen only upon ,himself1 ,he would have forgiven them1 and such an act of forgiveness would have been most praiseworthy2 but if ,he had seen that these cruel and bloodthirsty murderers wished to kill1 to pillage and to injure all these oppressed ones1 and to take captive the women and children1 it is certain that ,he would have protected them and would have resisted the tyrants4 ,what objection1 then1 can be taken to ,muammad's action8 ,is it this1 that ,he did not1 with ,his followers1 and their women and children1 submit to these savage tribes8 ,to free these tribes from their bloodthirstiness was the greatest kindness1 and to coerce and restrain them was a true mercy4 ,they were like a man holding in his hand a cup of poison1 which1 when about to drink1 a friend breaks and thus saves him4 ,if ,christ had been placed in similar circumstances1 it is certain that with a conquering power ,he would have delivered the men1 women and children from the claws of these bloodthirsty wolves4 ,muammad never fought against the ,christians2 on the contrary1 ,he treated them kindly and gave them perfect freedom4 ,a community of ,christian people lived at ,najrn and were under ,his care and protection4 ,muammad said1 8,if anyone infringes their rights1 ,i ,myself will be his enemy1 and in the presence of ,god ,i will bring a charge against him40 ,in the edicts which ,he promulgated it is clearly stated that the lives1 properties and honor of the ,christians and ,jews are under the protection of ,god2 and that if a ,muammadan married a ,christian woman1 the husband must not prevent her from going to church1 nor oblige her to veil herself2 and that if she died1 he must place her remains in the care of the ,christian clergy4 ,should the ,christians desire to build a church1 ,islm ought to help them4 ,in case of war between ,islm and her enemies1 the ,christians should be exempted from the obligation of fighting1 unless they desired of their own free will to do so in defense of ,islm1 because they were under its protection4 ,but as a compensation for this immunity1 they should pay yearly a small sum of money4 ,in short1 there are seven detailed edicts on these subjects1 some copies of which are still extant at ,jerusalem4 ,this is an established fact and is not dependent on my affirmation4 ,the edict of the second ,caliph7#i7 still exists in the custody of the orthodox ,patriarch of ,jerusalem1 and of this there is no doubt47#aj7 ,nevertheless1 after a certain time1 and through the transgression of both the ,muammadans and the ,christians1 hatred and enmity arose between them4 ,beyond this fact1 all the narrations of the ,muslims1 ,christians and others are simply fabrications1 which have their origin in fanaticism1 or ignorance1 or emanate from intense hostility4 ,for example1 the ,muslims say that ,muammad cleft the moon1 and that it fell on the mountain of ,mecca3 they think that the moon is a small body which ,muammad divided into two parts and threw one part on this mountain1 and the other part on another mountain4 ,such stories are pure fanaticism4 ,also the traditions which the clergy quote1 and the incidents with which they find fault1 are all exaggerated1 if not entirely without foundation4 ,briefly1 ,muammad appeared in the desert of ijz in the ,arabian ,peninsula1 which was a desolate1 sterile wilderness1 sandy and uninhabited4 ,some parts1 like ,mecca and ,medina1 are extremely hot2 the people are nomads with the manners and customs of the dwellers in the desert1 and are entirely destitute of education and science4 ,muammad ,himself was illiterate1 and the ,qur'n was originally written upon the bladebones of sheep1 or on palm leaves4 ,these details indicate the condition of the people to whom ,muammad was sent4 ,the first question which ,he put to them was1 8,why do you not accept the ,pentateuch and the ,gospel1 and why do you not believe in ,christ and in ,moses80 ,this saying presented difficulties to them1 and they argued1 8,our forefathers did not believe in the ,pentateuch and the ,gospel2 tell us1 why was this80 ,he answered1 8,they were misled2 you ought to reject those who do not believe in the ,pentateuch and the ,gospel1 even though they are your fathers and your ancestors40 ,in such a country1 and amidst such barbarous tribes1 an illiterate ,man produced a book in which1 in a perfect and eloquent style1 ,he explained the divine attributes and perfections1 the prophethood of the ,messengers of ,god1 the divine laws1 and some scientific facts4 ,thus1 you know that before the observations of modern times--that is to say1 during the first centuries and down to the fifteenth century of the ,christian era--all the mathematicians of the world agreed that the earth was the center of the universe1 and that the sun moved4 ,the famous astronomer who was the protagonist of the new theory discovered the movement of the earth and the immobility of the sun47#aa7 ,until his time all the astronomers and philosophers of the world followed the ,ptolemaic system1 and whoever said anything against it was considered ignorant4 ,though ,pythagoras1 and ,plato during the latter part of his life1 adopted the theory that the annual movement of the sun around the zodiac does not proceed from the sun1 but rather from the movement of the earth around the sun1 this theory had been entirely forgotten1 and the ,ptolemaic system was accepted by all mathematicians4 ,but there are some verses revealed in the ,qur'n contrary to the theory of the ,ptolemaic system4 ,one of them is 8,the sun moves in a fixed place10 which shows the fixity of the sun1 and its movement around an axis47#ab7 ,again1 in another verse1 8,and each star moves in its own heaven407#ac7 ,thus is explained the movement of the sun1 of the moon1 of the earth1 and of other bodies4 ,when the ,qur'n appeared1 all the mathematicians ridiculed these statements and attributed the theory to ignorance4 ,even the doctors of ,islm1 when they saw that these verses were contrary to the accepted ,ptolemaic system1 were obliged to explain them away4 ,it was not until after the fifteenth century of the ,christian era1 nearly nine hundred years after ,muammad1 that a famous astronomer made new observations and important discoveries by the aid of the telescope1 which he had invented47#ad7 ,the rotation of the earth1 the fixity of the sun1 and also its movement around an axis1 were discovered4 ,it became evident that the verses of the ,qur'n agreed with existing facts1 and that the ,ptolemaic system was imaginary4 ,in short1 many ,oriental peoples have been reared for thirteen centuries under the shadow of the religion of ,muammad4 ,during the ,middle ,ages1 while ,europe was in the lowest depths of barbarism1 the ,arab peoples were superior to the other nations of the earth in learning1 in the arts1 mathematics1 civilization1 government and other sciences4 ,the ,enlightener and ,educator of these ,arab tribes1 and the ,founder of the civilization and perfections of humanity among these different races1 was an illiterate ,man1 ,muammad4 ,was this illustrious ,man a thorough ,educator or not8 ,a just judgment is necessary4 #h3 ,,the ,b,b ,as for the ,bb--may my soul be ,his sacrifice6--at a youthful age1 that is to say1 when ,he had reached the twenty-fifth year of ,his blessed life1 ,he stood forth to proclaim ,his ,cause47#ae7 ,it was universally admitted by the ,sh'is that ,he had never studied in any school and had not acquired knowledge from any teacher2 all the people of ,shrz bear witness to this4 ,nevertheless1 ,he suddenly appeared before the people1 endowed with the most complete erudition4 ,although ,he was but a merchant1 ,he confounded all the #8ulam of ,persia47#af7 ,all alone1 in a way which is beyond imagination1 ,he upheld the ,cause among the ,persians1 who are renowned for their religious fanaticism4 ,this illustrious ,soul arose with such power that ,he shook the supports of the religion1 of the morals1 the conditions1 the habits and the customs of ,persia1 and instituted new rules1 new laws and a new religion4 ,though the great personages of the ,state1 nearly all the clergy1 and the public men arose to destroy and annihilate ,him1 ,he alone withstood them and moved the whole of ,persia4 ,many #8ulam and public men1 as well as other people1 joyfully sacrificed their lives in ,his ,cause1 and hastened to the plain of martyrdom4 ,the government1 the nation1 the doctors of divinity and the great personages desired to extinguish ,his light1 but they could not do so4 ,at last ,his moon arose1 ,his star shone forth1 ,his foundations became firmly established1 and ,his dawning-place became brilliant4 ,he imparted divine education to an unenlightened multitude and produced marvelous results on the thoughts1 morals1 customs and conditions of the ,persians4 ,he announced the glad tidings of the manifestation of the ,sun of ,bah to ,his followers and prepared them to believe4 ,the appearance of such wonderful signs and great results2 the effects produced upon the minds of the people1 and upon the prevailing ideas2 the establishment of the foundations of progress2 and the organization of the principles of success and prosperity by a young merchant1 constitute the greatest proof that ,he was a perfect ,educator4 ,a just person will never hesitate to believe this4 #i3 ,,bah',u',,ll,h ,bah'u'llh7#ag7 appeared at a time when the ,persian ,empire was immersed in profound obscurantism and ignorance and lost in the blindest fanaticism4 ,in the ,european histories1 no doubt1 you have read detailed accounts of the morals1 customs and ideas of the ,persians during the last centuries4 ,it is useless to repeat them4 ,briefly1 we will say that ,persia had fallen so low that to all foreign travelers it was a matter of regret that this country1 which in former times had been so glorious and highly civilized1 had now become so decayed1 ruined and upset1 and that its population had lost its dignity4 ,it was at this time that ,bah'u'llh appeared4 ,his father was one of the viziers1 not one of the #8ulam4 ,as all the people of ,persia know1 ,he had never studied in any school1 nor had ,he associated with the #8ulam or the men of learning4 ,the early part of ,his life was passed in the greatest happiness4 ,his companions and associates were ,persians of the highest rank1 but not learned men4 ,as soon as the ,bb became manifested1 ,bah'u'llh said1 8,this great ,man is the ,lord of the righteous1 and faith in ,him is incumbent upon all40 ,and ,he arose to assist the ,bb and gave many proofs and positive evidences of ,his truth1 in spite of the fact that the #8ulam of the state religion had constrained the ,persian government to oppose and resist ,him and had further issued decrees ordering the massacre1 pillage1 persecution and expulsion of ,his followers4 ,in all the provinces they began to kill1 to burn1 to pillage the converts and even to assault the women and children4 ,regardless of this1 ,bah'u'llh arose to proclaim the word of the ,bb with the greatest firmness and energy4 ,not for one moment was ,he in concealment2 ,he mixed openly with ,his enemies4 ,he was occupied in showing forth evidences and proofs and was recognized as the ,herald of the ,word of ,god4 ,in many changes and chances ,he endured the greatest misfortunes1 and at every moment ,he ran the risk of being martyred4 ,he was put into chains and confined in an underground prison4 ,his vast property and inheritance were pillaged and confiscated4 ,he was exiled four times from land to land and found rest only in the 8,greatest ,prison407#ah7 ,in spite of all this ,he never ceased for one instant ,his proclamation of the greatness of the ,cause of ,god4 ,he manifested such virtue1 knowledge and perfections that ,he became a wonder to all the people of ,persia4 ,so much so that in ihrn1 ,baghdd1 ,constantinople1 ,rumelia1 and even in ,akk1 every one of the learned and scientific men who entered ,his presence1 whether friend or enemy1 never failed to receive the most sufficient and convincing answer to whatever question was propounded4 ,all frequently acknowledged that ,he was alone and unique in all perfections4 ,it often happened that in ,baghdd certain ,muammadan #8ulam1 ,jewish rabbis and ,christians met together with some ,european scholars1 in a blessed reunion3 each one had some question to propose1 and although they were possessed of varying degrees of culture1 they each heard a sufficient and convincing reply1 and retired satisfied4 ,even the ,persian #8ulam who were at ,karbil and ,najaf chose a wise man whom they sent on a mission to ,him2 his name was ,mull asan #8,am4 ,he came into the ,holy ,presence1 and proposed a number of questions on behalf of the #8ulam1 to which ,bah'u'llh replied4 ,then asan #8,am said1 8,the #8ulam recognize without hesitation and confess the knowledge and virtue of ,bah'u'llh1 and they are unanimously convinced that in all learning he has no peer or equal2 and it is also evident that he has never studied or acquired this learning2 but still the #8ulam say1 #8,we are not contented with this2 we do not acknowledge the reality of his mission by virtue of his wisdom and righteousness4 ,therefore1 we ask him to show us a miracle in order to satisfy and tranquilize our hearts4'0 ,bah'u'llh replied1 8,although you have no right to ask this1 for ,god should test ,his creatures1 and they should not test ,god1 still ,i allow and accept this request4 ,but the ,cause of ,god is not a theatrical display that is presented every hour1 of which some new diversion may be asked for every day4 ,if it were thus1 the ,cause of ,god would become mere child's play4 8,the #8ulams must1 therefore1 assemble1 and1 with one accord1 choose one miracle1 and write that1 after the performance of this miracle they will no longer entertain doubts about ,me1 and that all will acknowledge and confess the truth of ,my ,cause4 ,let them seal this paper1 and bring it to ,me4 ,this must be the accepted criterion3 if the miracle is performed1 no doubt will remain for them2 and if not1 ,we shall be convicted of imposture40 ,the learned man1 asan #8,am1 rose and replied1 8,there is no more to be said02 he then kissed the knee of the ,blessed ,one although he was not a believer1 and went4 ,he gathered the #8ulam and gave them the sacred message4 ,they consulted together and said1 8,this man is an enchanter2 perhaps he will perform an enchantment1 and then we shall have nothing more to say40 ,acting on this belief1 they did not dare to push the matter further47#ai7 ,this man1 asan #8,am1 mentioned this fact at many meetings4 ,after leaving ,karbil he went to ,kirmanshh and ihrn and spread a detailed account of it everywhere1 laying emphasis on the fear and the withdrawal of the #8ulam4 ,briefly1 all ,his adversaries in the ,orient acknowledged ,his greatness1 grandeur1 knowledge and virtue2 and though they were ,his enemies1 they always spoke of ,him as 8the renowned ,bah'u'llh40 ,at the time when this great ,light suddenly arose upon the horizon of ,persia1 all the people1 the ministers1 the #8ulam and men of other classes rose against ,him1 pursuing ,him with the greatest animosity1 and proclaiming 8that this man wishes to suppress and destroy the religion1 the law1 the nation and the empire40 ,the same was said of ,christ4 ,but ,bah'u'llh alone and without support resisted them all1 without ever showing the least weakness4 ,at last they said1 8,as long as this man is in ,persia1 there will be no peace and tranquillity2 we must banish him1 so that ,persia may return to a state of quietude40 ,they proceeded to use violence toward ,him to oblige ,him to ask for permission to leave ,persia1 thinking that by this means the light of ,his truth would be extinguished1 but the result was quite the contrary4 ,the ,cause became magnified1 and its flame more intense4 ,at first it spread throughout ,persia only1 but the exile of ,bah'u'llh caused the diffusion of the ,cause throughout other countries4 ,afterward ,his enemies said1 8#8,irq-i-#8,arab7#bj7 is not far enough from ,persia2 we must send him to a more distant kingdom40 ,this is why the ,persian government determined to send ,bah'u'llh from #8,irq to ,constantinople4 ,again the event proved that the ,cause was not in the least weakened4 ,once more they said1 8,constantinople is a place of passage and of sojourn for various races and peoples2 among them are many ,persians40 ,for this reason the ,persians had ,him further exiled to ,rumelia2 but1 when there1 the flame became more powerful1 and the ,cause more exalted4 ,at last the ,persians said1 8,not one of these places is safe from his influence2 we must send him to some place where he will be reduced to powerlessness1 and where his family and followers will have to submit to the direst afflictions40 ,so they chose the prison of ,akk1 which is reserved especially for murderers1 thieves and highway robbers1 and in truth they classed ,him with such people4 ,but the power of ,god became manifested3 ,his word was promulgated1 and the greatness of ,bah'u'llh then became evident1 for it was from this prison and under such humiliating circumstances that ,he caused ,persia to advance from one state into another state4 ,he overcame all ,his enemies and proved to them that they could not resist the ,cause4 ,his holy teachings penetrated all regions1 and ,his ,cause was established4 ,indeed1 in all parts of ,persia ,his enemies arose against ,him with the greatest hatred1 imprisoning1 killing and beating ,his converts1 and burning and razing to the ground thousands of dwellings1 striving by every means to exterminate and crush the ,cause4 ,in spite of all this1 from the prison of murderers1 highway robbers and thieves1 it became exalted4 ,his teachings were spread abroad1 and ,his exhortations affected many of those who had been the most full of hatred1 and made them firm believers4 ,even the ,persian government itself became awakened and regretted that which had arisen through the fault of the #8ulam4 ,when ,bah'u'llh came to this prison in the ,holy ,land1 the wise men realized that the glad tidings which ,god gave through the tongue of the ,prophets two or three thousand years before were again manifested1 and that ,god was faithful to ,his promise2 for to some of the ,prophets ,he had revealed and given the good news that 8the ,lord of ,hosts should be manifested in the ,holy ,land40 ,all these promises were fulfilled2 and it is difficult to understand how ,bah'u'llh could have been obliged to leave ,persia1 and to pitch ,his tent in this ,holy ,land1 but for the persecution of ,his enemies1 ,his banishment and exile4 ,his enemies intended that ,his imprisonment should completely destroy and annihilate the blessed ,cause1 but this prison was in reality of the greatest assistance and became the means of its development4 ,the divine renown of ,bah'u'llh reached the ,east and the ,west1 and the rays of the ,sun of ,truth illuminated all the world4 ,praise be to ,god6 though ,he was a prisoner1 ,his tent was raised on ,mount ,carmel1 and ,he moved abroad with the greatest majesty4 ,every person1 friend or stranger1 who came into ,his presence used to say1 8,this is a prince1 not a captive40 ,upon ,his arrival in prison7#ba7 ,he addressed an epistle to ,napoleon17#bb7 which ,he sent through the ,french ambassador4 ,the gist of it was1 8,ask what is ,our crime1 and why ,we are confined in this prison and this dungeon40 ,napoleon made no reply4 ,then a second epistle was issued1 which is contained in the ,sriy-i-,haykal47#bc7 ,the epitome of it is3 8,oh ,napoleon1 as thou hast not listened to ,my proclamation1 and as thou hast not answered it1 thy dominion will before long be taken away from thee1 and thou wilt be utterly destroyed40 ,this epistle was sent to ,napoleon by post1 through the care of ,cesar ,ketaphakou17#bd7 as was known to all the companions of ,his exile4 ,the text of this warning reached the whole of ,persia1 for it was at that time that the ,kitb-i-,haykal was spread in ,persia1 and this epistle was among the contents of this book4 ,this happened in ,a4,d4 #ahfi1 and as this ,sriy-i-,haykal was circulated in ,persia and ,india and was in the hands of all believers1 they were waiting to see what would come to pass4 ,not long after1 in ,a4,d4 #ahgj1 the war between ,germany and ,france broke out2 and though no one at that time expected the victory of ,germany1 ,napoleon was defeated and dishonored2 he surrendered to his enemies1 and his glory was changed into deep abasement4 ,tablets7#be7 were also sent to other kings1 and among them was the letter to ,h4 ,m4 ,niri'd-,dn ,shh4 ,in that epistle ,bah'u'llh said1 8,have ,me summoned1 gather the #8ulam1 and ask for proofs and arguments1 so that the truth and falsehood may become known40 ,h4 ,m4 ,niri'd-,dn ,shh sent the blessed epistle to the #8ulam and proposed to them that they should undertake this mission1 but they dared not do so4 ,then he asked seven of the most celebrated among them to write an answer to the challenge4 ,after some time they returned the blessed letter1 saying1 8,this man is the opposer of religion and the enemy of the ,shh40 ,his majesty the ,shh of ,persia was much vexed1 and said1 8,this is a question for proofs and arguments1 and of truth or falsehood3 what has it to do with enmity to the government8 ,alas6 how much we respected these #8ulam1 who cannot even reply to this epistle40 ,briefly1 all that was recorded in the ,tablets to the ,kings is being fulfilled3 if from the year ,a4,d4 #ahgj we compare the events that have occurred1 we will find everything that has happened has appeared as predicted2 only a few remain which will afterward become manifested4 ,so also foreign peoples1 and other sects who were not believers1 attributed many wonderful things to ,bah'u'llh4 ,some believed that ,he was a saint17#bf7 and some even wrote treatises about ,him4 ,one of them1 ,siyyid ,dvd1 a ,sunnite savant of ,baghdd1 wrote a short treatise in which he related certain supernatural acts of ,bah'u'llh4 ,even now1 in all parts of the ,east1 there are some people who1 though they do not believe in ,his manifestation1 nevertheless believe ,him to be a saint and relate miracles attributed to ,him4 ,to sum up1 both ,his antagonists and ,his partisans1 as well as all those who were received in the sacred spot1 acknowledged and bore witness to the greatness of ,bah'u'llh4 ,though they did not believe in ,him1 still they acknowledged ,his grandeur1 and as soon as they entered the sacred spot1 the presence of ,bah'u'llh produced such an effect on most of them that they could not utter a word4 ,how many times it happened that one of ,his most bitter enemies would resolve within himself1 8,i will say such and such things when ,i reach ,his presence1 and ,i will dispute and argue thus with ,him10 but when he entered the ,holy ,presence1 he would become amazed and confounded1 and remain speechless4 ,bah'u'llh had never studied ,arabic2 ,he had not had a tutor or teacher1 nor had ,he entered a school4 ,nevertheless1 the eloquence and elegance of ,his blessed expositions in ,arabic1 as well as ,his ,arabic writings1 caused astonishment and stupefaction to the most accomplished ,arabic scholars1 and all recognized and declared that ,he was incomparable and unequaled4 ,if we carefully examine the text of the ,torah1 we see that the ,divine ,manifestation never said to those who denied ,him1 8,whatever miracle you desire1 ,i am ready to perform1 and ,i will submit to whatever test you propose40 ,but in the ,epistle to the ,shh1 ,bah'u'llh said clearly1 8,gather the #8ulam1 and summon ,me1 that the evidences and proofs may be established407#bg7 ,for fifty years ,bah'u'llh faced ,his enemies like a mountain3 all wished to annihilate ,him and sought ,his destruction4 ,a thousand times they planned to crucify and destroy ,him1 and during these fifty years ,he was in constant danger4 ,in this day ,persia is in such a state of decadence and ruin that all intelligent men1 whether ,persians or foreigners1 who realize the true state of affairs1 recognize that its progress1 its civilization and its reconstruction depend upon the promulgation of the teachings and the development of the principles of this great ,personage4 ,christ1 in ,his blessed day1 in reality only educated eleven men3 the greatest of them was ,peter1 who1 nevertheless1 when he was tested1 thrice denied ,christ4 ,in spite of this1 the ,cause of ,christ subsequently permeated the world4 ,at the present day ,bah'u'llh has educated thousands of souls who1 while under the menace of the sword1 raised to the highest heaven the cry of 8,y ,bah'u'l-,abh027#bh7 and in the fire of tests1 their faces became illuminated like gold4 ,then reflect what will take place in the future4 ,finally1 we must be just and acknowledge what an ,educator this ,glorious ,being was1 what marvelous signs were manifested by ,him1 and what power and might have been realized in the world through ,him4 #aj3 ,,traditional ,,proofs ,,exemplified ,,from ,,the ,,book ,,of ,,daniel ,today1 at table1 let us speak for a little of proofs4 ,if you had come to this blessed place in the days of the manifestation of the evident ,light17#bi7 if you had attained to the court of ,his presence1 and had witnessed ,his luminous beauty1 you would have understood that ,his teachings and perfection were not in need of further evidence4 ,only through the honor of entering ,his presence1 many souls became confirmed believers2 they had no need of other proofs4 ,even those people who rejected and hated ,him bitterly1 when they had met ,him1 would testify to the grandeur of ,bah'u'llh1 saying1 8,this is a magnificent man1 but what a pity that he makes such a claim6 ,otherwise1 all that he says is acceptable40 ,but now1 as that ,light of ,reality has set1 all are in need of proofs2 so we have undertaken to demonstrate rational proofs of the truth of ,his claim4 ,we will cite another which alone is sufficient for all who are just1 and which no one can deny4 ,it is that this illustrious ,being uplifted ,his ,cause in the 8,greatest ,prison027#cj7 from this ,prison ,his light was shed abroad1 ,his fame conquered the world1 and the proclamation of ,his glory reached the ,east and ,west4 ,until our time no such thing has ever occurred4 ,if there be justice1 this will be acknowledged2 but there are some people who1 even if all the proofs in the world be adduced before them1 still will not judge justly6 ,thus nations and states with all their strength could not resist ,him4 ,verily1 single and alone1 imprisoned and oppressed1 ,he accomplished whatever ,he desired4 ,i do not wish to mention the miracles of ,bah'u'llh1 for it may perhaps be said that these are traditions1 liable both to truth and to error1 like the accounts of the miracles of ,christ in the ,gospel1 which come to us from the apostles1 and not from anyone else1 and are denied by the ,jews4 ,though if ,i wish to mention the supernatural acts of ,bah'u'llh1 they are numerous2 they are acknowledged in the ,orient1 and even by some non-,bah's4 ,but these narratives are not decisive proofs and evidences to all2 the hearer might perhaps say that this account may not be in accordance with what occurred1 for it is known that other sects recount miracles performed by their founders4 ,for instance1 the followers of ,brahmanism relate miracles4 ,from what evidence may we know that those are false and that these are true8 ,if these are fables1 the others also are fables2 if these are generally accepted1 so also the others are generally accepted4 ,consequently1 these accounts are not satisfactory proofs4 ,yes1 miracles are proofs for the eyewitness only1 and even he may regard them not as a miracle but as an enchantment4 ,extraordinary feats have also been related of some conjurors4 ,briefly1 my meaning is that many wonderful things were done by ,bah'u'llh1 but we do not recount them1 as they do not constitute proofs and evidences for all the peoples of the earth1 and they are not decisive proofs even for those who see them3 they may think that they are merely enchantments4 ,also1 most of the miracles of the ,prophets which are mentioned have an inner significance4 ,for instance1 in the ,gospel it is written that at the martyrdom of ,christ darkness prevailed1 and the earth quaked1 and the veil of the ,temple was rent in twain from the top to the bottom1 and the dead came forth from their graves4 ,if these events had happened1 they would indeed have been awesome1 and would certainly have been recorded in the history of the times4 ,they would have become the cause of much troublings of heart4 ,either the soldiers would have taken down ,christ from the cross1 or they would have fled4 ,these events are not related in any history2 therefore1 it is evident they ought not to be taken literally1 but as having an inner significance47#ca7 ,our purpose is not to deny such miracles2 our only meaning is that they do not constitute decisive proofs1 and that they have an inner significance4 ,accordingly1 today1 at table1 we will refer to the explanation of the traditional proofs which are in the ,holy ,books4 ,until now1 all that we have spoken of are rational proofs4 ,the state in which one should be to seriously search for the truth is the condition of the thirsty1 burning soul desiring the water of life1 of the fish struggling to reach the sea1 of the sufferer seeking for the true doctor to obtain the divine cure1 of the lost caravan endeavoring to find the right road1 of the lost and wandering ship striving to reach the shore of salvation4 ,therefore1 the seeker must be endowed with certain qualities4 ,first of all1 he must be just and severed from all else save ,god2 his heart must be entirely turned to the supreme horizon2 he must be free from the bondage of self and passion1 for all these are obstacles4 ,furthermore1 he must be able to endure all hardships4 ,he must be absolutely pure and sanctified1 and free from the love or the hatred of the inhabitants of the world4 ,why8 because the fact of his love for any person or thing might prevent him from recognizing the truth in another1 and1 in the same way1 hatred for anything might be a hindrance in discerning truth4 ,this is the condition of seeking1 and the seeker must have these qualities and attributes4 ,until he reaches this condition1 it is not possible for him to attain to the ,sun of ,reality4 ,let us now return to our subject4 ,all the peoples of the world are awaiting two ,manifestations1 ,who must be contemporaneous2 all wait for the fulfillment of this promise4 ,in the ,bible the ,jews have the promise of the ,lord of ,hosts and the ,messiah2 in the ,gospel the return of ,christ and ,elijah is promised4 ,in the religion of ,muammad there is the promise of the ,mihd and the ,messiah1 and it is the same with the ,zoroastrian and the other religions1 but if we relate these matters in detail1 it would take too long4 ,the essential fact is that all are promised two ,manifestations1 ,who will come1 one following on the other4 ,it has been prophesied that in the time of these two ,manifestations the earth will be transformed1 the world of existence will be renewed1 and beings will be clothed in new garments4 ,justice and truth will encompass the world2 enmity and hatred will disappear2 all causes of division among peoples1 races and nations will vanish2 and the cause of union1 harmony and concord will appear4 ,the negligent will awake1 the blind will see1 the deaf will hear1 the dumb will speak1 the sick will be cured1 the dead will arise4 ,war will give place to peace1 enmity will be conquered by love1 the causes of dispute and wrangling will be entirely removed1 and true felicity will be attained4 ,the world will become the mirror of the ,heavenly ,kingdom2 humanity will be the ,throne of ,divinity4 ,all nations will become one2 all religions will be unified2 all individual men will become of one family and of one kindred4 ,all the regions of the earth will become one2 the superstitions caused by races1 countries1 individuals1 languages and politics will disappear2 and all men will attain to life eternal1 under the shadow of the ,lord of ,hosts4 ,now we must prove from the ,holy ,books that these two ,manifestations have come1 and we must divine the meaning of the words of the ,prophets1 for we wish for proofs drawn from the ,holy ,books4 ,a few days ago1 at table1 we put forth rational proofs establishing the truth of these two ,manifestations4 ,to conclude3 in the ,book of ,daniel1 from the rebuilding of ,jerusalem to the martyrdom of ,christ1 seventy weeks are appointed2 for by the martyrdom of ,christ the sacrifice is accomplished and the altar destroyed47#cb7 ,this is a prophecy of the manifestation of ,christ4 ,these seventy weeks begin with the restoration and the rebuilding of ,jerusalem1 concerning which four edicts were issued by three kings4 ,the first was issued by ,cyrus in the year #ecf ,b4,c42 this is recorded in the first chapter of the ,book of ,ezra4 ,the second edict1 with reference to the rebuilding of ,jerusalem1 is that of ,darius of ,persia in the year #eai ,b4,c42 this is recorded in the sixth chapter of ,ezra4 ,the third is that of ,artaxerxes in the seventh year of his reign--that is1 in #deg ,b4,c42 this is recorded in the seventh chapter of ,ezra4 ,the fourth is that of ,artaxerxes in the year #ddd ,b4,c42 this is recorded in the second chapter of ,nehemiah4 ,but ,daniel refers especially to the third edict which was issued in the year #deg ,b4,c4 ,seventy weeks make four hundred and ninety days4 ,each day1 according to the text of the ,holy ,book1 is a year4 ,for in the ,bible it is said3 8,the day of the ,lord is one year407#cc7 ,therefore1 four hundred and ninety days are four hundred and ninety years4 ,the third edict of ,artaxerxes was issued four hundred and fifty-seven years before the birth of ,christ1 and ,christ when ,he was martyred and ascended was thirty-three years of age4 ,when you add thirty-three to four hundred and fifty-seven1 the result is four hundred and ninety1 which is the time announced by ,daniel for the manifestation of ,christ4 ,but in the twenty-fifth verse of the ninth chapter of the ,book of ,daniel this is expressed in another manner1 as seven weeks and sixty-two weeks2 and apparently this differs from the first saying4 ,many have remained perplexed at these differences1 trying to reconcile these two statements4 ,how can seventy weeks be right in one place1 and sixty-two weeks and seven weeks in another8 ,these two sayings do not accord4 ,but ,daniel mentions two dates4 ,one of these dates begins with the command of ,artaxerxes to ,ezra to rebuild ,jerusalem3 this is the seventy weeks which came to an end with the ascension of ,christ1 when by ,his martyrdom the sacrifice and oblation ceased4 ,the second period1 which is found in the twenty-sixth verse1 means that after the termination of the rebuilding of ,jerusalem until the ascension of ,christ1 there will be sixty-two weeks3 the seven weeks are the duration of the rebuilding of ,jerusalem1 which took forty-nine years4 ,when you add these seven weeks to the sixty-two weeks1 it makes sixty-nine weeks1 and in the last week 7#fi-gj7 the ascension of ,christ took place4 ,these seventy weeks are thus completed1 and there is no contradiction4 ,now that the manifestation of ,christ has been proved by the prophecies of ,daniel1 let us prove the manifestations of ,bah'u'llh and of the ,bb4 ,up to the present we have only mentioned rational proofs2 now we shall speak of traditional proofs4 ,in the eighth chapter of the ,book of ,daniel1 verse thirteen1 it is said3 8,then ,i heard one saint speaking1 and another saint said unto that certain saint which spake1 ,how long shall be the vision concerning the daily sacrifice1 and the transgression of desolation1 to give both the sanctuary and the host to be trodden under foot80 ,then he answered 7v4 #ad73 8,unto two thousand and three hundred days2 then shall the sanctuary be cleansed02 7v4 #ag7 8,but he said unto me 444 at the time of the end shall be the vision40 ,that is to say1 how long will this misfortune1 this ruin1 this abasement and degradation last8 meaning1 when will be the dawn of the ,manifestation8 ,then he answered1 8,two thousand and three hundred days2 then shall the sanctuary be cleansed40 ,briefly1 the purport of this passage is that he appoints two thousand three hundred years1 for in the text of the ,bible each day is a year4 ,then from the date of the issuing of the edict of ,artaxerxes to rebuild ,jerusalem until the day of the birth of ,christ there are #def years1 and from the birth of ,christ until the day of the manifestation of the ,bb there are #ahdd years4 ,when you add #def years to this number it makes #bcjj years4 ,that is to say1 the fulfillment of the vision of ,daniel took place in the year ,a4,d4 #ahdd1 and this is the year of the ,bb's manifestation according to the actual text of the ,book of ,daniel4 ,consider how clearly he determines the year of manifestation2 there could be no clearer prophecy for a manifestation than this4 ,in ,matthew1 chapter #bd1 verse #c1 ,christ clearly says that what ,daniel meant by this prophecy was the date of the manifestation1 and this is the verse3 8,as ,he sat upon the mount of ,olives1 the disciples came unto ,him privately1 saying1 ,tell us1 when shall these things be8 and what shall be the sign of ,thy coming1 and of the end of the world80 ,one of the explanations ,he gave them in reply was this 7v4 #ae73 8,when ye therefore shall see the abomination of desolation1 spoken of by ,daniel the prophet1 stand in the holy place1 7whoso readeth1 let him understand740 ,in this answer ,he referred them to the eighth chapter of the ,book of ,daniel1 saying that everyone who reads it will understand that it is this time that is spoken of4 ,consider how clearly the manifestation of the ,bb is spoken of in the ,old ,testament and in the ,gospel4 ,to conclude1 let us now explain the date of the manifestation of ,bah'u'llh from the ,bible4 ,the date of ,bah'u'llh is calculated according to lunar years from the mission and the ,hejira of ,muammad2 for in the religion of ,muammad the lunar year is in use1 as also it is the lunar year which is employed concerning all commands of worship4 ,in ,daniel1 chapter #ab1 verse #f1 it is said3 8,and one said to the man clothed in linen1 which was upon the waters of the river1 ,how long shall it be to the end of these wonders8 ,and ,i heard the man clothed in linen1 which was upon the waters of the river1 when he held up his right hand and his left hand unto heaven1 and sware by ,him that liveth for ever that it shall be for a time1 times1 and a half2 and that when ,he shall have accomplished to scatter the power of the holy people1 all these things shall be finished407#cd7 ,as ,i have already explained the signification of one day1 it is not necessary to explain it further2 but we will say briefly that each day of the ,father counts as a year1 and in each year there are twelve months4 ,thus three years and a half make forty-two months1 and forty-two months are twelve hundred and sixty days4 ,the ,bb1 the precursor of ,bah'u'llh1 appeared in the year #abfj from the ,hejira of ,muammad1 by the reckoning of ,islm4 ,afterward1 in verse #aa1 it is said3 8,and from the time that the daily sacrifice shall be taken away1 and the abomination that maketh desolation be set up1 there shall be a thousand two hundred and ninety days4 ,blessed is he that waiteth1 and cometh to the thousand three hundred and five and thirty days407#ce7 ,the beginning of this lunar reckoning is from the day of the proclamation of the prophethood of ,muammad in the country of ijz2 and that was three years after ,his mission1 because in the beginning the prophethood of ,muammad was kept secret1 and no one knew it save ,khadjah and ,ibn ,nawfal47#cf7 ,after three years it was announced4 ,and ,bah'u'llh1 in the year #abij from the proclamation of the mission of ,muammad1 caused ,his manifestation to be known47#cg7 #aa3 ,,commentary ,,on ,,the ,,eleventh ,,chapter ,,of ,,the ,,revelation ,,of ,,st4 ,,john ,in the beginning of the eleventh chapter of the ,revelation of ,st4 ,john it is said3 8,and there was given me a reed like unto a rod3 and the angel stood1 saying1 ,rise1 and measure the temple of ,god1 and the altar1 and them that worship therein4 8,but the court which is without the temple leave out1 and measure it not2 for it is given unto the ,gentiles3 and the holy city shall they tread under foot forty and two months40 ,this reed is a ,perfect ,man ,who is likened to a reed1 and the manner of its likeness is this3 when the interior of a reed is empty and free from all matter1 it will produce beautiful melodies2 and as the sound and melodies do not come from the reed1 but from the flute player who blows upon it1 so the sanctified heart of that blessed ,being is free and emptied from all save ,god1 pure and exempt from the attachments of all human conditions1 and is the companion of the ,divine ,spirit4 ,whatever ,he utters is not from ,himself1 but from the real flute player1 and it is a divine inspiration4 ,that is why ,he is likened to a reed2 and that reed is like a rod--that is to say1 it is the helper of every impotent one1 and the support of human beings4 ,it is the rod of the ,divine ,shepherd by which ,he guards ,his flock and leads them about the pastures of the ,kingdom4 ,then it is said3 8,the angel stood1 saying1 ,rise1 and measure the temple of ,god1 and the altar1 and them that worship therein0--that is to say1 compare and measure3 measuring is the discovery of proportion4 ,thus the angel said3 compare the temple of ,god and the altar and them that are praying therein--that is to say1 investigate what is their true condition and discover in what degree and state they are1 and what conditions1 perfections1 behavior and attributes they possess2 and make yourself cognizant of the mysteries of those holy souls who dwell in the ,holy of ,holies in purity and sanctity4 8,but the court which is without the temple leave out1 and measure it not2 for it is given unto the ,gentiles40 ,in the beginning of the seventh century after ,christ1 when ,jerusalem was conquered1 the ,holy of ,holies was outwardly preserved--that is to say1 the house which ,solomon built2 but outside the ,holy of ,holies the outer court was taken and given to the ,gentiles4 8,and the holy city shall they tread under foot forty and two months0--that is to say1 the ,gentiles shall govern and control ,jerusalem forty and two months1 signifying twelve hundred and sixty days2 and as each day signifies a year1 by this reckoning it becomes twelve hundred and sixty years1 which is the duration of the cycle of the ,qur'n4 ,for in the texts of the ,holy ,book1 each day is a year2 as it is said in the fourth chapter of ,ezekiel1 verse #f3 8,thou shalt bear the iniquity of the house of ,judah forty days3 ,i have appointed thee each day for a year40 ,this prophesies the duration of the ,dispensation of ,islm when ,jerusalem was trodden under foot1 which means that it lost its glory--but the ,holy of ,holies was preserved1 guarded and respected--until the year #abfj4 ,this twelve hundred and sixty years is a prophecy of the manifestation of the ,bb1 the 8,gate0 of ,bah'u'llh1 which took place in the year #abfj of the ,hejira of ,muammad1 and as the period of twelve hundred and sixty years has expired1 ,jerusalem1 the ,holy ,city1 is now beginning to become prosperous1 populous and flourishing4 ,anyone who saw ,jerusalem sixty years ago1 and who sees it now1 will recognize how populous and flourishing it has become1 and how it is again honored4 ,this is the outward meaning of these verses of the ,revelation of ,st4 ,john2 but they have another explanation and a symbolic sense1 which is as follows3 the ,law of ,god is divided into two parts4 ,one is the fundamental basis which comprises all spiritual things--that is to say1 it refers to the spiritual virtues and divine qualities2 this does not change nor alter3 it is the ,holy of ,holies1 which is the essence of the ,law of ,adam1 ,noah1 ,abraham1 ,moses1 ,christ1 ,muammad1 the ,bb1 and ,bah'u'llh1 and which lasts and is established in all the prophetic cycles4 ,it will never be abrogated1 for it is spiritual and not material truth2 it is faith1 knowledge1 certitude1 justice1 piety1 righteousness1 trustworthiness1 love of ,god1 benevolence1 purity1 detachment1 humility1 meekness1 patience and constancy4 ,it shows mercy to the poor1 defends the oppressed1 gives to the wretched and uplifts the fallen4 ,these divine qualities1 these eternal commandments1 will never be abolished2 nay1 they will last and remain established for ever and ever4 ,these virtues of humanity will be renewed in each of the different cycles2 for at the end of every cycle the spiritual ,law of ,god--that is to say1 the human virtues--disappears1 and only the form subsists4 ,thus among the ,jews1 at the end of the cycle of ,moses1 which coincides with the ,christian manifestation1 the ,law of ,god disappeared1 only a form without spirit remaining4 ,the ,holy of ,holies departed from among them1 but the outer court of ,jerusalem--which is the expression used for the form of the religion--fell into the hands of the ,gentiles4 ,in the same way1 the fundamental principles of the religion of ,christ1 which are the greatest virtues of humanity1 have disappeared2 and its form has remained in the hands of the clergy and the priests4 ,likewise1 the foundation of the religion of ,muammad has disappeared1 but its form remains in the hands of the official #8ulam4 ,these foundations of the ,religion of ,god1 which are spiritual and which are the virtues of humanity1 cannot be abrogated2 they are irremovable and eternal1 and are renewed in the cycle of every ,prophet4 ,the second part of the ,religion of ,god1 which refers to the material world1 and which comprises fasting1 prayer1 forms of worship1 marriage and divorce1 the abolition of slavery1 legal processes1 transactions1 indemnities for murder1 violence1 theft and injuries--this part of the ,law of ,god1 which refers to material things1 is modified and altered in each prophetic cycle in accordance with the necessities of the times4 ,briefly1 what is meant by the term ,holy of ,holies is that spiritual ,law which will never be modified1 altered or abrogated2 and the ,holy ,city means the material ,law which may be abrogated2 and this material ,law1 which is described as the ,holy ,city1 was to be trodden under foot for twelve hundred and sixty years4 8,and ,i will give power unto my two witnesses1 and they shall prophesy a thousand two hundred and three-score days1 clothed in sackcloth407#ch7 ,these two witnesses are ,muammad the ,messenger of ,god1 and #8,al1 son of ,ab ,tlib4 ,in the ,qur'n it is said that ,god addressed ,muammad1 the ,messenger of ,god1 saying3 8,we made ,you a ,witness1 a ,herald of good news1 and a ,warner0--that is to say1 ,we have established ,thee as the witness1 the giver of good tidings1 and as ,one bringing the wrath of ,god47#ci7 ,the meaning of 8a witness0 is one by whose testimony things may be verified4 ,the commands of these two witnesses were to be performed for twelve hundred and sixty days1 each day signifying a year4 ,now1 ,muammad was the root1 and #8,al the branch1 like ,moses and ,joshua4 ,it is said they 8are clothed in sackcloth10 meaning that they1 apparently1 were to be clothed in old raiment1 not in new raiment2 in other words1 in the beginning they would possess no splendor in the eyes of the people1 nor would their ,cause appear new2 for ,muammad's spiritual ,law corresponds to that of ,christ in the ,gospel1 and most of ,his laws relating to material things correspond to those of the ,pentateuch4 ,this is the meaning of the old raiment4 ,then it is said3 8,these are the two olive trees1 and the two candlesticks standing before the ,god of the earth407#dj7 ,these two souls are likened to olive trees because at that time all lamps were lighted by olive oil4 ,the meaning is two persons from whom that spirit of the wisdom of ,god1 which is the cause of the illumination of the world1 appears4 ,these lights of ,god were to radiate and shine2 therefore1 they are likened to two candlesticks3 the candlestick is the abode of the light1 and from it the light shines forth4 ,in the same way the light of guidance would shine and radiate from these illumined souls4 ,then it is said3 8,they are standing before ,god10 meaning that they are standing in the service of ,god1 and educating the creatures of ,god1 such as the barbarous nomad ,arab tribes of the ,arabian peninsula1 whom they educated in such a way that in those days they reached the highest degree of civilization1 and their fame and renown became worldwide4 8,and if any man would hurt them1 fire proceedeth out of their mouth1 and devoureth their enemies407#da7 ,that is to say1 that no one would be able to withstand them1 that if a person wished to belittle their teachings and their law1 he would be surrounded and exterminated by this same law which proceedeth out of their mouth2 and everyone who attempted to injure1 to antagonize and to hate them would be destroyed by a command which would come out of their mouth4 ,and thus it happened3 all their enemies were vanquished1 put to flight and annihilated4 ,in this most evident way ,god assisted them4 ,afterward it is said3 8,these have power to shut heaven1 that it rain not in the days of their prophecy107#db7 meaning that in that cycle they would be like kings4 ,the law and teachings of ,muammad1 and the explanations and commentaries of #8,al1 are a heavenly bounty2 if they wish to give this bounty1 they have power to do so4 ,if they do not wish it1 the rain will not fall3 in this connection rain stands for bounty4 ,then it is said3 8,they have power over water to turn it to blood107#dc7 meaning that the prophethood of ,muammad was the same as that of ,moses1 and that the power of #8,al was the same as that of ,joshua3 if they wished1 they could turn the water of the ,nile into blood1 so far as the ,egyptians and those who denied them were concerned--that is to say1 that that which was the cause of their life1 through their ignorance and pride1 became the cause of their death4 ,so the kingdom1 wealth and power of ,pharaoh and his people1 which were the causes of the life of the nation1 became1 through their opposition1 denial and pride1 the cause of death1 destruction1 dispersion1 degradation and poverty4 ,hence these two witnesses have power to destroy the nations4 ,then it is said3 8,and smite the earth with all plagues1 as often as they will107#dd7 meaning that they also would have the power and the material force necessary to educate the wicked and those who are oppressors and tyrants1 for to these two witnesses ,god granted both outward and inward power1 that they might educate and correct the ferocious1 bloodthirsty1 tyrannical nomad ,arabs1 who were like beasts of prey4 8,and when they shall have finished their testimony07#de7 means when they should have performed that which they are commanded1 and should have delivered the divine message1 promoting the ,law of ,god and propagating the heavenly teachings1 to the intent that the signs of spiritual life might be manifest in souls1 and the light of the virtues of the world of humanity might shine forth1 until complete development should be brought about among the nomad tribes4 8,the beast that ascendeth out of the bottomless pit shall war against them1 and shall overcome them1 and kill them037#df7 this beast means the ,umayyads who attacked them from the pit of error1 and who rose against the religion of ,muammad and against the reality of #8,al--in other words1 the love of ,god4 ,it is said1 8,the beast made war against these two witnesses07#dg7--that is to say1 a spiritual war1 meaning that the beast would act in entire opposition to the teachings1 customs and institutions of these two witnesses1 to such an extent that the virtues and perfections which were diffused by the power of those two witnesses among the peoples and tribes would be entirely dispelled1 and the animal nature and carnal desires would conquer4 ,therefore1 this beast making war against them would gain the victory--meaning that the darkness of error coming from this beast was to have ascendency over the horizons of the world1 and kill those two witnesses--in other words1 that it would destroy the spiritual life which they spread abroad in the midst of the nation1 and entirely remove the divine laws and teachings1 treading under foot the ,religion of ,god4 ,nothing would thereafter remain but a lifeless body without spirit4 8,and their dead bodies shall lie in the street of the great city1 which spiritually is called ,sodom and ,egypt1 where also our ,lord was crucified407#dh7 8,their bodies0 means the ,religion of ,god1 and 8the street0 means in public view4 ,the meaning of 8,sodom and ,egypt10 the place 8where also our ,lord was crucified10 is this region of ,syria1 and especially ,jerusalem1 where the ,umayyads then had their dominions2 and it was here that the ,religion of ,god and the divine teachings first disappeared1 and a body without spirit remained4 8,their bodies0 represents the ,religion of ,god1 which remained like a dead body without spirit4 8,and they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half1 and shall not suffer their dead bodies to be put in graves407#di7 ,as it was before explained1 in the terminology of the ,holy ,books three days and a half signify three years and a half1 and three years and a half are forty and two months1 and forty and two months twelve hundred and sixty days2 and as each day by the text of the ,holy ,book signifies one year1 the meaning is that for twelve hundred and sixty years1 which is the cycle of the ,qur'n1 the nations1 tribes and peoples would look at their bodies--that is to say1 that they would make a spectacle of the ,religion of ,god3 though they would not act in accordance with it1 still1 they would not suffer their bodies--meaning the ,religion of ,god--to be put in the grave4 ,that is to say1 that in appearance they would cling to the ,religion of ,god and not allow it to completely disappear from their midst1 nor the body of it to be entirely destroyed and annihilated4 ,nay1 in reality they would leave it1 while outwardly preserving its name and remembrance4 ,those 8kindreds1 people and nations0 signify those who are gathered under the shadow of the ,qur'n1 not permitting the ,cause and ,law of ,god to be1 in outward appearance1 entirely destroyed and annihilated--for there are prayer and fasting among them--but the fundamental principles of the ,religion of ,god1 which are morals and conduct1 with the knowledge of divine mysteries1 have disappeared2 the light of the virtues of the world of humanity1 which is the result of the love and knowledge of ,god1 is extinguished2 and the darkness of tyranny1 oppression1 satanic passions and desires has become victorious4 ,the body of the ,law of ,god1 like a corpse1 has been exposed to public view for twelve hundred and sixty days1 each day being counted as a year1 and this period is the cycle of ,muammad4 ,the people forfeited all that these two persons had established1 which was the foundation of the ,law of ,god1 and destroyed the virtues of the world of humanity1 which are the divine gifts and the spirit of this religion1 to such a degree that truthfulness1 justice1 love1 union1 purity1 sanctity1 detachment and all the divine qualities departed from among them4 ,in the religion only prayers and fasting persisted2 this condition lasted for twelve hundred and sixty years1 which is the duration of the cycle of the ,furqn47#ej7 ,it was as if these two persons were dead1 and their bodies were remaining without spirit4 8,and they that dwell upon the earth shall rejoice over them1 and make merry1 and shall send gifts to one another1 because these two prophets tormented them that dwelt on the earth407#ea7 8,those who dwelt upon the earth0 means the other nations and races1 such as the peoples of ,europe and distant ,asia1 who1 when they saw that the character of ,islm was entirely changed1 the ,law of ,god forsaken--that virtues1 zeal and honor had departed from among them1 and that their qualities were changed--became happy1 and rejoiced that corruption of morals had infected the people of ,islm1 and that they would in consequence be overcome by other nations4 ,so this thing has come to pass4 ,witness this people which had attained the summit of power1 how degraded and downtrodden it is now4 ,the other nations 8shall send gifts to one another10 meaning that they should help each other1 for 8these two prophets tormented them that dwelt upon the earth0--that is1 they overcame the other nations and peoples of the world and conquered them4 8,and after three days and a half the spirit of life from ,god entered into them1 and they stood upon their feet2 and great fear fell upon them that saw them407#eb7 ,three days and a half1 as we before explained1 is twelve hundred and sixty years4 ,those two persons whose bodies were lying spiritless are the teachings and the law that ,muammad established and #8,al promoted1 from which1 however1 the reality had departed and only the form remained4 ,the spirit came again into them means that those foundations and teachings were again established4 ,in other words1 the spirituality of the ,religion of ,god had been changed into materiality1 and virtues into vices2 the love of ,god had been changed into hatred1 enlightenment into darkness1 divine qualities into satanic ones1 justice into tyranny1 mercy into enmity1 sincerity into hypocrisy1 guidance into error1 and purity into sensuality4 ,then after three days and a half1 which by the terminology of the ,holy ,books is twelve hundred and sixty years1 these divine teachings1 heavenly virtues1 perfections and spiritual bounties were again renewed by the appearance of the ,bb and the devotion of ,jinb-i-,qudds47#ec7 ,the holy breezes were diffused1 the light of truth shone forth1 the season of the life-giving spring came1 and the morn of guidance dawned4 ,these two lifeless bodies again became living1 and these two great ones--one the ,founder and the other the promoter--arose and were like two candlesticks1 for they illumined the world with the light of truth4 8,and they heard a great voice from heaven saying unto them1 ,come up hither4 ,and they ascended up to heaven107#ed7 meaning that from the invisible heaven they heard the voice of ,god1 saying3 ,you have performed all that was proper and fitting in delivering the teachings and glad tidings2 you have given ,my message to the people and raised the call of ,god1 and have accomplished your duty4 ,now1 like ,christ1 you must sacrifice your life for the ,well-,beloved1 and be martyrs4 ,and that ,sun of ,reality1 and that ,moon of ,guidance17#ee7 both1 like ,christ1 set on the horizon of the greatest martyrdom and ascended to the ,kingdom of ,god4 8,and their enemies beheld them107#ef7 meaning that many of their enemies1 after witnessing their martyrdom1 realized the sublimity of their station and the exaltation of their virtue1 and testified to their greatness and perfection4 8,and the same hour there was a great earthquake1 and the tenth part of the city fell1 and in the earthquake were slain of men seven thousand407#eg7 ,this earthquake occurred in ,shrz after the martyrdom of the ,bb4 ,the city was in a turmoil1 and many people were destroyed4 ,great agitation also took place through diseases1 cholera1 dearth1 scarcity1 famine and afflictions1 the like of which had never been known4 8,and the remnant was affrighted and gave glory to the ,god of heaven407#eh7 ,when the earthquake took place in ,frs1 all the remnant lamented and cried day and night1 and were occupied in glorifying and praying to ,god4 ,they were so troubled and affrighted that they had no sleep nor rest at night4 8,the second woe is past2 and1 behold1 the third woe cometh quickly407#ei7 ,the first woe is the appearance of the ,prophet1 ,muammad1 the son of #8,abdu'llh--peace be upon ,him6 ,the second woe is that of the ,bb--to ,him be glory and praise6 ,the third woe is the great day of the manifestation of the ,lord of ,hosts and the radiance of the ,beauty of the ,promised ,one4 ,the explanation of this subject1 woe1 is mentioned in the thirtieth chapter of ,ezekiel1 where it is said3 8,the word of the ,lord came again unto me1 saying1 ,son of man1 prophesy and say1 ,thus saith the ,lord ,god2 ,howl ye1 ,woe worth the day6 ,for the day is near1 even the day of the ,lord is near407#fj7 ,therefore1 it is certain that the day of woe is the day of the ,lord2 for in that day woe is for the neglectful1 woe is for the sinners1 woe is for the ignorant4 ,that is why it is said1 8,the second woe is past2 behold the third woe cometh quickly60 ,this third woe is the day of the manifestation of ,bah'u'llh1 the day of ,god2 and it is near to the day of the appearance of the ,bb4 8,and the seventh angel sounded2 and there were great voices in heaven1 saying1 ,the kingdoms of this world are become the kingdoms of our ,lord1 and of ,his ,christ2 and ,he shall reign for ever and ever407#fa7 ,the seventh angel is a man qualified with heavenly attributes1 who will arise with heavenly qualities and character4 ,voices will be raised1 so that the appearance of the ,divine ,manifestation will be proclaimed and diffused4 ,in the day of the manifestation of the ,lord of ,hosts1 and at the epoch of the divine cycle of the ,omnipotent which is promised and mentioned in all the books and writings of the ,prophets--in that day of ,god1 the ,spiritual and ,divine ,kingdom will be established1 and the world will be renewed2 a new spirit will be breathed into the body of creation2 the season of the divine spring will come2 the clouds of mercy will rain2 the sun of reality will shine2 the life-giving breeze will blow2 the world of humanity will wear a new garment2 the surface of the earth will be a sublime paradise2 mankind will be educated2 wars1 disputes1 quarrels and malignity will disappear2 and truthfulness1 righteousness1 peace and the worship of ,god will appear2 union1 love and brotherhood will surround the world2 and ,god will rule for evermore--meaning that the ,spiritual and ,everlasting ,kingdom will be established4 ,such is the day of ,god4 ,for all the days which have come and gone were the days of ,abraham1 ,moses and ,christ1 or of the other ,prophets2 but this day is the day of ,god1 for the ,sun of ,reality will arise in it with the utmost warmth and splendor4 8,and the four and twenty elders1 which sat before ,god on their seats1 fell upon their faces1 and worshipped ,god4 8,saying1 ,we give ,thee thanks1 ,o ,lord ,god ,almighty1 ,which art1 and wast1 and art to come2 because ,thou hast taken to ,thee ,thy great power1 and hast reigned407#fb7 ,in each cycle the guardians and holy souls have been twelve4 ,so ,jacob had twelve sons2 in the time of ,moses there were twelve heads or chiefs of the tribes2 in the time of ,christ there were twelve ,apostles2 and in the time of ,muammad there were twelve ,imms4 ,but in this glorious manifestation there are twenty-four1 double the number of all the others1 for the greatness of this manifestation requires it4 ,these holy souls are in the presence of ,god seated on their own thrones1 meaning that they reign eternally4 ,these twenty-four great persons1 though they are seated on the thrones of everlasting rule1 yet are worshipers of the appearance of the universal ,manifestation1 and they are humble and submissive1 saying1 8,we give thanks to ,thee1 ,o ,lord ,god ,almighty1 ,which art1 and wast1 and art to come1 because ,thou hast taken to ,thee ,thy great power and hast reigned0--that is to say1 ,thou wilt issue all ,thy teachings1 ,thou wilt gather all the people of the earth under ,thy shadow1 and ,thou wilt bring all men under the shadow of one tent4 ,although it is the ,eternal ,kingdom of ,god1 and ,he always had1 and has1 a ,kingdom1 the ,kingdom here means the manifestation of ,himself27#fc7 and ,he will issue all the laws and teachings which are the spirit of the world of humanity and everlasting life4 ,and that universal ,manifestation will subdue the world by spiritual power1 not by war and combat2 ,he will do it with peace and tranquillity1 not by the sword and arms2 ,he will establish this ,heavenly ,kingdom by true love1 and not by the power of war4 ,he will promote these divine teachings by kindness and righteousness1 and not by weapons and harshness4 ,he will so educate the nations and people that1 notwithstanding their various conditions1 their different customs and characters1 and their diverse religions and races1 they will1 as it is said in the ,bible1 like the wolf and the lamb1 the leopard1 the kid1 the sucking child and the serpent1 become comrades1 friends and companions4 ,the contentions of races1 the differences of religions1 and the barriers between nations will be completely removed1 and all will attain perfect union and reconciliation under the shadow of the ,blessed ,tree4 8,and the nations were angry10 for ,thy teachings opposed the passions of the other peoples2 8and ,thy wrath is come07#fd7--that is to say1 all will be afflicted by evident loss2 because they do not follow ,thy precepts1 counsels and teachings1 they will be deprived of ,thy everlasting bounty1 and veiled from the light of the ,sun of ,reality4 8,and the time of the dead1 that they should be judged0 means that the time has come that the dead7#fe7--that is to say1 those who are deprived of the spirit of the love of ,god and have not a share of the sanctified eternal life--will be judged with justice1 meaning they will arise to receive that which they deserve4 ,he will make the reality of their secrets evident1 showing what a low degree they occupy in the world of existence1 and that in reality they are under the rule of death4 8,that ,thou shouldst give reward unto ,thy servants the prophets1 and the saints1 and them that fear ,thy name1 small and great07#ff7--that is to say1 ,he will distinguish the righteous by endless bounty1 making them shine on the horizon of eternal honor1 like the stars of heaven4 ,he will assist them by endowing them with behavior and actions which are the light of the world of humanity1 the cause of guidance1 and the means of everlasting life in the ,divine ,kingdom4 8,and shouldst destroy them which destroy the earth07#fg7 means that ,he will entirely deprive the neglectful2 for the blindness of the blind will be manifest1 and the vision of the seers will be evident2 the ignorance and want of knowledge of the people of error will be recognized1 and the knowledge and wisdom of the people under guidance will be apparent2 consequently1 the destroyers will be destroyed4 8,and the temple of ,god was opened in heaven07#fh7 means that the divine ,jerusalem is found1 and the ,holy of ,holies has become visible4 ,the ,holy of ,holies1 according to the terminology of the people of wisdom1 is the essence of the ,divine ,law1 and the heavenly and true teachings of the ,lord1 which have not been changed in the cycle of any ,prophet1 as it was before explained4 ,the sanctuary of ,jerusalem is likened to the reality of the ,law of ,god1 which is the ,holy of ,holies2 and all the laws1 conventions1 rites and material regulations are the city of ,jerusalem--this is why it is called the heavenly ,jerusalem4 ,briefly1 as in this cycle the ,sun of ,reality will make the light of ,god shine with the utmost splendor1 therefore1 the essence of the teachings of ,god will be realized in the world of existence1 and the darkness of ignorance and want of knowledge will be dispelled4 ,the world will become a new world1 and enlightenment will prevail4 ,so the ,holy of ,holies will appear4 8,and the temple of ,god was opened in heaven07#fi7 means also that by the diffusion of the divine teachings1 the appearance of these heavenly mysteries1 and the rising of the ,sun of ,reality1 the doors of success and prosperity will be opened in all directions1 and the signs of goodness and heavenly benedictions will be made plain4 8,and there was seen in ,his temple the ark of ,his ,testament07#gj7--that is to say1 the ,book of ,his ,testament will appear in ,his ,jerusalem1 the ,epistle of the ,covenant7#ga7 will be established1 and the meaning of the ,testament and of the ,covenant will become evident4 ,the renown of ,god will overspread the ,east and ,west1 and the proclamation of the ,cause of ,god will fill the world4 ,the violators of the ,covenant will be degraded and dispersed1 and the faithful cherished and glorified1 for they cling to the ,book of the ,testament and are firm and steadfast in the ,covenant4 8,and there were lightnings1 and voices1 and thunderings1 and an earthquake1 and great hail107#gb7 meaning that after the appearance of the ,book of the ,testament there will be a great storm1 and the lightnings of the anger and the wrath of ,god will flash1 the noise of the thunder of the violation of the ,covenant will resound1 the earthquake of doubts will take place1 the hail of torments will beat upon the violators of the ,covenant1 and even those who profess belief will fall into trials and temptations4 #ab3 ,,commentary ,,on ,,the ,,eleventh ,,chapter ,,of ,,isaiah ,in ,isaiah1 chapter #aa1 verses #a to #aj1 it is said3 8,and there shall come forth a rod out of the stem of ,jesse1 and a ,branch shall grow out of his roots3 ,and the spirit of the ,lord shall rest upon him1 the spirit of wisdom and understanding1 the spirit of counsel and might1 the spirit of knowledge and of the fear of the ,lord2 ,and shall make him of quick understanding in the fear of the ,lord3 and he shall not judge after the sight of his eyes1 neither reprove after the hearing of his ears3 ,but with righteousness shall he judge the poor1 and reprove with equity for the meek of the earth3 and he shall smite the earth with the rod of his mouth1 and with the breath of his lips shall he slay the wicked4 ,and righteousness shall be the girdle of his loins1 and faithfulness the girdle of his reins4 ,the wolf also shall dwell with the lamb1 and the leopard shall lie down with the kid2 and the calf and the young lion and the fatling together2 and a little child shall lead them4 ,and the cow and the bear shall feed2 their young ones shall lie down together3 and the lion shall eat straw like the ox4 ,and the sucking child shall play on the hole of the asp1 and the weaned child shall put his hand on the cockatrice' den4 ,they shall not hurt nor destroy in all ,my holy mountain3 for the earth shall be full of the knowledge of the ,lord1 as the waters cover the sea40 ,this rod out of the stem of ,jesse might be correctly applied to ,christ1 for ,joseph was of the descendants of ,jesse1 the father of ,david2 but as ,christ found existence through the ,spirit of ,god1 ,he called ,himself the ,son of ,god4 ,if ,he had not done so1 this description would refer to ,him4 ,besides this1 the events which he indicated as coming to pass in the days of that rod1 if interpreted symbolically1 were in part fulfilled in the day of ,christ1 but not all2 and if not interpreted1 then decidedly none of these signs happened4 ,for example1 the leopard and the lamb1 the lion and the calf1 the child and the asp1 are metaphors and symbols for various nations1 peoples1 antagonistic sects and hostile races1 who are as opposite and inimical as the wolf and lamb4 ,we say that by the breath of the spirit of ,christ they found concord and harmony1 they were vivified1 and they associated together4 ,but 8they shall not hurt nor destroy in all ,my holy mountain3 for the earth shall be full of the knowledge of the ,lord1 as the waters cover the sea40 ,these conditions did not prevail in the time of the manifestation of ,christ2 for until today various and antagonistic nations exist in the world3 very few acknowledge the ,god of ,israel1 and the greater number are without the knowledge of ,god4 ,in the same way1 universal peace did not come into existence in the time of ,christ--that is to say1 between the antagonistic and hostile nations there was neither peace nor concord1 disputes and disagreements did not cease1 and reconciliation and sincerity did not appear4 ,so1 even at this day1 among the ,christian sects and nations themselves1 enmity1 hatred and the most violent hostility are met with4 ,but these verses apply word for word to ,bah'u'llh4 ,likewise in this marvelous cycle the earth will be transformed1 and the world of humanity arrayed in tranquillity and beauty4 ,disputes1 quarrels and murders will be replaced by peace1 truth and concord2 among the nations1 peoples1 races and countries1 love and amity will appear4 ,cooperation and union will be established1 and finally war will be entirely suppressed4 ,when the laws of the ,most ,holy ,book are enforced1 contentions and disputes will find a final sentence of absolute justice before a general tribunal of the nations and kingdoms1 and the difficulties that appear will be solved4 ,the five continents of the world will form but one1 the numerous nations will become one1 the surface of the earth will become one land1 and mankind will be a single community4 ,the relations between the countries--the mingling1 union and friendship of the peoples and communities--will reach to such a degree that the human race will be like one family and kindred4 ,the light of heavenly love will shine1 and the darkness of enmity and hatred will be dispelled from the world4 ,universal peace will raise its tent in the center of the earth1 and the blessed ,tree of ,life will grow and spread to such an extent that it will overshadow the ,east and the ,west4 ,strong and weak1 rich and poor1 antagonistic sects and hostile nations--which are like the wolf and the lamb1 the leopard and kid1 the lion and the calf--will act toward each other with the most complete love1 friendship1 justice and equity4 ,the world will be filled with science1 with the knowledge of the reality of the mysteries of beings1 and with the knowledge of ,god4 ,now consider1 in this great century which is the cycle of ,bah'u'llh1 what progress science and knowledge have made1 how many secrets of existence have been discovered1 how many great inventions have been brought to light and are day by day multiplying in number4 ,before long1 material science and learning1 as well as the knowledge of ,god1 will make such progress and will show forth such wonders that the beholders will be amazed4 ,then the mystery of this verse in ,isaiah1 8,for the earth shall be full of the knowledge of the ,lord10 will be completely evident4 ,reflect also that in the short time since ,bah'u'llh has appeared1 people from all countries1 nations and races have entered under the shadow of this ,cause4 ,christians1 ,jews1 ,zoroastrians1 ,buddhists1 ,hindus and ,persians all associate together with the greatest friendship and love1 as if indeed these people had been related and connected together1 they and theirs1 for a thousand years2 for they are like father and child1 mother and daughter1 sister and brother4 ,this is one of the meanings of the companionship of the wolf and the lamb1 the leopard and the kid1 and the lion and the calf4 ,one of the great events which is to occur in the ,day of the manifestation of that ,incomparable ,branch 7,bah'u'llh7 is the hoisting of the ,standard of ,god among all nations4 ,by this is meant that all nations and kindreds will be gathered together under the shadow of this ,divine ,banner1 which is no other than the ,lordly ,branch itself1 and will become a single nation4 ,religious and sectarian antagonism1 the hostility of races and peoples1 and differences among nations1 will be eliminated4 ,all men will adhere to one religion1 will have one common faith1 will be blended into one race1 and become a single people4 ,all will dwell in one common fatherland1 which is the planet itself4 ,universal peace and concord will be realized between all the nations1 and that ,incomparable ,branch will gather together all ,israel1 signifying that in this cycle ,israel will be gathered in the ,holy ,land1 and that the ,jewish people who are scattered to the ,east and ,west1 ,south and ,north1 will be assembled together4 ,now see3 these events did not take place in the ,christian cycle1 for the nations did not come under the ,one ,standard which is the ,divine ,branch4 ,but in this cycle of the ,lord of ,hosts all the nations and peoples will enter under the shadow of this ,flag4 ,in the same way1 ,israel1 scattered all over the world1 was not reassembled in the ,holy ,land in the ,christian cycle2 but in the beginning of the cycle of ,bah'u'llh this divine promise1 as is clearly stated in all the ,books of the ,prophets1 has begun to be manifest4 ,you can see that from all the parts of the world tribes of ,jews are coming to the ,holy ,land2 they live in villages and lands which they make their own1 and day by day they are increasing to such an extent that all ,palestine will become their home4 #ac3 ,,commentary ,,on ,,the ,,twelfth ,,chapter ,,of ,,the ,,revelation ,,of ,,st4 ,,john ,we have before explained that what is most frequently meant by the ,holy ,city1 the ,jerusalem of ,god1 which is mentioned in the ,holy ,book1 is the ,law of ,god4 ,it is compared sometimes to a bride1 and sometimes to ,jerusalem1 and again to the new heaven and earth4 ,so in chapter #ba1 verses #a1 #b and #c of the ,revelation of ,st4 ,john1 it is said3 8,and ,i saw a new heaven and a new earth3 for the first heaven and the first earth were passed away2 and there was no more sea4 ,and ,i ,john saw the holy city1 new ,jerusalem1 coming down from ,god out of heaven1 prepared as a bride adorned for her husband4 ,and ,i heard a great voice out of heaven saying1 ,behold1 the tabernacle of ,god is with men1 and ,he will dwell with them1 and they shall be ,his people1 and ,god ,himself shall be with them1 and be their ,god40 ,notice how clear and evident it is that the first heaven and earth signify the former ,law4 ,for it is said that the first heaven and earth have passed away and there is no more sea--that is to say1 that the earth is the place of judgment1 and on this earth of judgment there is no sea1 meaning that the teachings and the ,law of ,god will entirely spread over the earth1 and all men will enter the ,cause of ,god1 and the earth will be completely inhabited by believers2 therefore1 there will be no more sea1 for the dwelling place and abode of man is the dry land4 ,in other words1 at that epoch the field of that ,law will become the pleasure-ground of man4 ,such earth is solid2 the feet do not slip upon it4 ,the ,law of ,god is also described as the ,holy ,city1 the ,new ,jerusalem4 ,it is evident that the ,new ,jerusalem which descends from heaven is not a city of stone1 mortar1 bricks1 earth and wood4 ,it is the ,law of ,god which descends from heaven and is called new1 for it is clear that the ,jerusalem which is of stone and earth does not descend from heaven1 and that it is not renewed2 but that which is renewed is the ,law of ,god4 ,the ,law of ,god is also compared to an adorned bride who appears with most beautiful ornaments1 as it has been said in chapter #ba of the ,revelation of ,st4 ,john3 8,and ,i ,john saw the holy city1 new ,jerusalem1 coming down from ,god out of heaven1 prepared as a bride adorned for her husband407#gc7 ,and in chapter #ab1 verse #a1 it is said3 8,and there appeared a great wonder in heaven2 a woman clothed with the sun1 and the moon under her feet1 and upon her head a crown of twelve stars40 ,this woman is that bride1 the ,law of ,god that descended upon ,muammad4 ,the sun with which she was clothed1 and the moon which was under her feet1 are the two nations which are under the shadow of that ,law1 the ,persian and ,ottoman kingdoms2 for the emblem of ,persia is the sun1 and that of the ,ottoman ,empire is the crescent moon4 ,thus the sun and moon are the emblems of two kingdoms which are under the power of the ,law of ,god4 ,afterward it is said3 8upon her head is a crown of twelve stars40 ,these twelve stars are the twelve ,imms1 who were the promoters of the ,law of ,muammad and the educators of the people1 shining like stars in the heaven of guidance4 ,then it is said in the second verse3 8and she being with child cried10 meaning that this ,law fell into the greatest difficulties and endured great troubles and afflictions until a perfect offspring was produced--that is1 the coming ,manifestation1 the ,promised ,one1 ,who is the perfect offspring1 and ,who was reared in the bosom of this ,law1 which is as its mother4 ,the child ,who is referred to is the ,bb1 the ,primal ,point1 ,who was in truth born from the ,law of ,muammad--that is to say1 the ,holy ,reality1 ,who is the child and outcome of the ,law of ,god1 ,his mother1 and ,who is promised by that religion1 finds a reality in the kingdom of that ,law2 but because of the despotism of the dragon the child was carried up to ,god4 ,after twelve hundred and sixty days the dragon was destroyed1 and the child of the ,law of ,god1 the ,promised ,one1 became manifest4 ,verses #c and #d4 8,and there appeared a great wonder in heaven2 and behold a great red dragon1 having seven heads and ten horns1 and seven crowns upon his heads4 ,and his tail drew the third part of the stars of heaven1 and did cast them to the earth407#gd7 ,these signs are an allusion to the dynasty of the ,umayyads who dominated the ,muammadan religion4 ,seven heads and seven crowns mean seven countries and dominions over which the ,umayyads had power3 they were the ,roman dominion around ,damascus2 and the ,persian1 ,arabian and ,egyptian dominions1 together with the dominion of ,africa--that is to say1 ,tunis1 ,morocco and ,algeria2 the dominion of ,andalusia1 which is now ,spain2 and the dominion of the ,turks of ,transoxania4 ,the ,umayyads had power over these countries4 ,the ten horns mean the names of the ,umayyad rulers--that is1 without repetition1 there were ten names of rulers1 meaning ten names of commanders and chiefs--the first is ,ab ,sfyn and the last ,marvn--but several of them bear the same name4 ,so there are two ,muviy1 three ,yazd1 two ,vald1 and two ,marvn2 but if the names were counted without repetition there would be ten4 ,the ,umayyads1 of whom the first was ,ab ,sfyn1 ,amr of ,mecca and chief of the dynasty of the ,umayyads1 and the last was ,marvn1 destroyed the third part of the holy and saintly people of the lineage of ,muammad who were like the stars of heaven4 ,verse #d4 8,and the dragon stood before the woman which was ready to be delivered1 for to devour the child as soon as it was born407#ge7 ,as we have before explained1 this woman is the ,law of ,god4 ,the dragon was standing near the woman to devour her child1 and this child was the promised ,manifestation1 the offspring of the ,law of ,muammad4 ,the ,umayyads were always waiting to get possession of the ,promised ,one1 ,who was to come from the line of ,muammad1 to destroy and annihilate ,him2 for they much feared the appearance of the promised ,manifestation1 and they sought to kill any of ,muammad's descendants who might be highly esteemed4 ,verse #e4 8,and she brought forth a man child1 ,who was to rule all nations with a rod of iron40 ,this great son is the promised ,manifestation ,who was born of the ,law of ,god and reared in the bosom of the divine teachings4 ,the iron rod is a symbol of power and might--it is not a sword--and means that with divine power and might ,he will shepherd all the nations of the earth4 ,this son is the ,bb4 ,verse #e4 8,and her child was caught up unto ,god1 and to ,his throne40 ,this is a prophecy of the ,bb1 ,who ascended to the heavenly realm1 to the ,throne of ,god1 and to the center of ,his ,kingdom4 ,consider how all this corresponds to what happened4 ,verse #f4 8,and the woman fled into the wilderness0--that is to say1 the ,law of ,god fled to the wilderness1 meaning the vast desert of ijz1 and the ,arabian ,peninsula4 ,verse #f4 8,where she had a place prepared of ,god407#gf7 ,the ,arabian ,peninsula became the abode and dwelling place1 and the center of the ,law of ,god4 ,verse #f4 8,that they should feed her there a thousand two hundred and threescore days40 ,in the terminology of the ,holy ,book these twelve hundred and sixty days mean the twelve hundred and sixty years that the ,law of ,god was set up in the wilderness of ,arabia1 the great desert3 from it the ,promised ,one has come4 ,after twelve hundred and sixty years that ,law will have no more influence1 for the fruit of that tree will have appeared1 and the result will have been produced4 ,consider how the prophecies correspond to one another4 ,in the ,apocalypse1 the appearance of the ,promised ,one is appointed after forty-two months1 and ,daniel expresses it as three times and a half1 which is also forty-two months1 which are twelve hundred and sixty days4 ,in another passage of ,john's ,revelation it is clearly spoken of as twelve hundred and sixty days1 and in the ,holy ,book it is said that each day signifies one year4 ,nothing could be clearer than this agreement of the prophecies with one another4 ,the ,bb appeared in the year #abfj of the ,hejira of ,muammad1 which is the beginning of the universal era-reckoning of all ,islm4 ,there are no clearer proofs than this in the ,holy ,books for any ,manifestation4 ,for him who is just1 the agreement of the times indicated by the tongues of the ,great ,ones is the most conclusive proof4 ,there is no other possible explanation of these prophecies4 ,blessed are the just souls who seek the truth4 ,but failing justice1 the people attack1 dispute and openly deny the evidence1 like the ,pharisees who1 at the manifestation of ,christ1 denied with the greatest obstinacy the explanations of ,christ and of ,his disciples4 ,they obscured ,christ's ,cause before the ignorant people1 saying1 8,these prophecies are not of ,jesus1 but of the ,promised ,one ,who shall come later1 according to the conditions mentioned in the ,bible40 ,some of these conditions were that ,he must have a kingdom1 be seated on the throne of ,david1 enforce the ,law of the ,bible1 and manifest such justice that the wolf and the lamb shall gather at the same spring4 ,and thus they prevented the people from knowing ,christ4 ,note4--,in these last conversations #8,abdu'l-,bah wishes to reconcile in a new interpretation the apocalyptic prophecies of the ,jews1 the ,christians and the ,muslims1 rather than to show their supernatural character4 ,on the powers of the ,prophets1 cf4 8,the ,knowledge of the ,divine ,manifestations10 p4 #aeg2 and 8,visions and ,communication with ,spirits10 p4 #bea4 #ad3 ,,spiritual ,,proofs ,in this material world time has cycles2 places change through alternating seasons1 and for souls there are progress1 retrogression and education4 ,at one time it is the season of spring2 at another it is the season of autumn2 and again it is the season of summer or the season of winter4 ,in the spring there are the clouds which send down the precious rain1 the musk-scented breezes and life-giving zephyrs2 the air is perfectly temperate1 the rain falls1 the sun shines1 the fecundating wind wafts the clouds1 the world is renewed1 and the breath of life appears in plants1 in animals and in men4 ,earthly beings pass from one condition to another4 ,all things are clothed in new garments1 and the black earth is covered with herbage2 mountains and plains are adorned with verdure2 trees bear leaves and blossoms2 gardens bring forth flowers and fragrant herbs4 ,the world becomes another world1 and it attains to a life-giving spirit4 ,the earth was a lifeless body2 it finds a new spirit1 and produces endless beauty1 grace and freshness4 ,thus the spring is the cause of new life and infuses a new spirit4 ,afterward comes the summer1 when the heat increases1 and growth and development attain their greatest power4 ,the energy of life in the vegetable kingdom reaches to the degree of perfection1 the fruit appears1 and the time of harvest ripens2 a seed has become a sheaf1 and the food is stored for winter4 ,afterward comes tumultuous autumn when unwholesome and sterile winds blow2 it is the season of sickness1 when all things are withered1 and the balmy air is vitiated4 ,the breezes of spring are changed to autumn winds2 the fertile green trees have become withered and bare2 flowers and fragrant herbs fade away2 the beautiful garden becomes a dustheap4 ,following this comes the season of winter1 with cold and tempests4 ,it snows1 rains1 hails1 storms1 thunders and lightens1 freezes and congeals2 all plants die1 and animals languish and are wretched4 ,when this state is reached1 again a new life-giving spring returns1 and the cycle is renewed4 ,the season of spring with its hosts of freshness and beauty spreads its tent on the plains and mountains with great pomp and magnificence4 ,a second time the form of the creatures is renewed1 and the creation of beings begins afresh2 bodies grow and develop1 the plains and wildernesses become green and fertile1 trees bring forth blossoms1 and the spring of last year returns in the utmost fullness and glory4 ,such is1 and such ought to be1 the cycle and succession of existence4 ,such is the cycle and revolution of the material world4 ,it is the same with the spiritual cycles of the ,prophets--that is to say1 the day of the appearance of the ,holy ,manifestations is the spiritual springtime2 it is the divine splendor2 it is the heavenly bounty1 the breeze of life1 the rising of the ,sun of ,reality4 ,spirits are quickened2 hearts are refreshed and invigorated2 souls become good2 existence is set in motion2 human realities are gladdened1 and grow and develop in good qualities and perfections4 ,general progress is achieved and revival takes place1 for it is the day of resurrection1 the time of excitement and ferment1 and the season of bliss1 of joy and of intense rapture4 ,afterward the life-giving spring ends in fruitful summer4 ,the word of ,god is exalted1 the ,law of ,god is promulgated2 all things reach perfection4 ,the heavenly table is spread1 the holy breezes perfume the ,east and the ,west1 the teachings of ,god conquer the world1 men become educated1 praiseworthy results are produced1 universal progress appears in the world of humanity1 and the divine bounties surround all things4 ,the ,sun of ,reality rises from the horizon of the ,kingdom with the greatest power and heat4 ,when it reaches the meridian1 it will begin to decline and descend1 and the spiritual summer will be followed by autumn1 when growth and development are arrested4 ,breezes change into blighting winds1 and the unwholesome season dissipates the beauty and freshness of the gardens1 plains and bowers--that is to say1 attraction and goodwill do not remain1 divine qualities are changed1 the radiance of hearts is dimmed1 the spirituality of souls is altered1 virtues are replaced by vices1 and holiness and purity disappear4 ,only the name of the ,religion of ,god remains1 and the exoteric forms of the divine teachings4 ,the foundations of the ,religion of ,god are destroyed and annihilated1 and nothing but forms and customs exist4 ,divisions appear1 firmness is changed into instability1 and spirits become dead2 hearts languish1 souls become inert1 and winter arrives--that is to say1 the coldness of ignorance envelops the world1 and the darkness of human error prevails4 ,after this come indifference1 disobedience1 inconsiderateness1 indolence1 baseness1 animal instincts and the coldness and insensibility of stones4 ,it is like the season of winter when the terrestrial globe1 deprived of the effect of the heat of the sun1 becomes desolate and dreary4 ,when the world of intelligence and thought has reached to this state1 there remain only continual death and perpetual nonexistence4 ,when the season of winter has had its effect1 again the spiritual springtime returns1 and a new cycle appears4 ,spiritual breezes blow1 the luminous dawn gleams1 the divine clouds give rain1 the rays of the ,sun of ,reality shine forth1 the contingent world attains unto a new life and is clad in a wonderful garment4 ,all the signs and the gifts of the past springtime reappear1 with perhaps even greater splendor in this new season4 ,the spiritual cycles of the ,sun of ,reality are like the cycles of the material sun3 they are always revolving and being renewed4 ,the ,sun of ,reality1 like the material sun1 has numerous rising and dawning places3 one day it rises from the zodiacal sign of ,cancer1 another day from the sign of ,libra or ,aquarius2 another time it is from the sign of ,aries that it diffuses its rays4 ,but the sun is one sun and one reality2 the people of knowledge are lovers of the sun1 and are not fascinated by the places of its rising and dawning4 ,the people of perception are the seekers of the truth1 and not of the places of its appearance1 nor of its dawning points2 therefore1 they will adore the ,sun from whatever point in the zodiac it may appear1 and they will seek the ,reality in every ,sanctified ,soul ,who manifests it4 ,such people always attain to the truth and are not veiled from the ,sun of the ,divine ,world4 ,so the lover of the sun and the seeker of the light will always turn toward the sun1 whether it shines from the sign of ,aries or gives its bounty from the sign of ,cancer1 or radiates from ,gemini2 but the ignorant and uninstructed are lovers of the signs of the zodiac1 and enamored and fascinated by the rising-places1 and not by the sun4 ,when it was in the sign of ,cancer1 they turned toward it1 though afterward the sun changed to the sign of ,libra2 as they were lovers of the sign1 they turned toward it and attached themselves to it1 and were deprived of the influences of the sun merely because it had changed its place4 ,for example1 once the ,sun of ,reality poured forth its rays from the sign of ,abraham1 and then it dawned from the sign of ,moses and illuminated the horizon4 ,afterward it rose with the greatest power and brilliancy from the sign of ,christ4 ,those who were the seekers of ,reality worshiped that ,reality wherever they saw it1 but those who were attached to ,abraham were deprived of its influences when it shone upon ,sinai and illuminated the reality of ,moses4 ,those who held fast to ,moses1 when the ,sun of ,reality shone from ,christ with the utmost radiance and lordly splendor1 were also veiled2 and so forth4 ,therefore1 man must be the seeker after the ,reality1 and he will find that ,reality in each of the ,sanctified ,souls4 ,he must be fascinated and enraptured1 and attracted to the divine bounty2 he must be like the butterfly who is the lover of the light from whatever lamp it may shine1 and like the nightingale who is the lover of the rose in whatever garden it may grow4 ,if the sun were to rise in the ,west1 it would still be the sun2 one must not withdraw from it on account of its rising-place1 nor consider the ,west to be always the place of sunset4 ,in the same way1 one must look for the heavenly bounties and seek for the ,divine ,aurora4 ,in every place where it appears1 one must become its distracted lover4 ,consider that if the ,jews had not kept turning to the horizon of ,moses1 and had only regarded the ,sun of ,reality1 without any doubt they would have recognized the ,sun in the dawning-place of the reality of ,christ1 in the greatest divine splendor4 ,but1 alas6 a thousand times alas6 attaching themselves to the outward words of ,moses1 they were deprived of the divine bounties and the lordly splendors6 #ae3 ,,true ,,wealth ,the honor and exaltation of every existing being depends upon causes and circumstances4 ,the excellency1 the adornment and the perfection of the earth is to be verdant and fertile through the bounty of the clouds of springtime4 ,plants grow2 flowers and fragrant herbs spring up2 fruit-bearing trees become full of blossoms and bring forth fresh and new fruit4 ,gardens become beautiful1 and meadows adorned2 mountains and plains are clad in a green robe1 and gardens1 fields1 villages and cities are decorated4 ,this is the prosperity of the mineral world4 ,the height of exaltation and the perfection of the vegetable world is that a tree should grow on the bank of a stream of fresh water1 that a gentle breeze should blow on it1 that the warmth of the sun should shine on it1 that a gardener should attend to its cultivation1 and that day by day it should develop and yield fruit4 ,but its real prosperity is to progress into the animal and human world1 and replace that which has been exhausted in the bodies of animals and men4 ,the exaltation of the animal world is to possess perfect members1 organs and powers1 and to have all its needs supplied4 ,this is its chief glory1 its honor and exaltation4 ,so the supreme happiness of an animal is to have possession of a green and fertile meadow1 perfectly pure flowing water1 and a lovely1 verdant forest4 ,if these things are provided for it1 no greater prosperity can be imagined4 ,for example1 if a bird builds its nest in a green and fruitful forest1 in a beautiful high place1 upon a strong tree1 and at the top of a lofty branch1 and if it finds all it needs of seeds and water1 this is its perfect prosperity4 ,but real prosperity for the animal consists in passing from the animal world to the human world1 like the microscopic beings that1 through the water and air1 enter into man and are assimilated1 and replace that which has been consumed in his body4 ,this is the great honor and prosperity for the animal world2 no greater honor can be conceived for it4 ,therefore1 it is evident and clear that this wealth1 this comfort and this material abundance form the complete prosperity of minerals1 vegetables and animals4 ,no riches1 wealth1 comfort or ease of the material world is equal to the wealth of a bird2 all the areas of these plains and mountains are its dwelling1 and all the seeds and harvests are its food and wealth1 and all the lands1 villages1 meadows1 pastures1 forests and wildernesses are its possessions4 ,now1 which is the richer1 this bird1 or the most wealthy man8 for no matter how many seeds it may take or bestow1 its wealth does not decrease4 ,then it is clear that the honor and exaltation of man must be something more than material riches4 ,material comforts are only a branch1 but the root of the exaltation of man is the good attributes and virtues which are the adornments of his reality4 ,these are the divine appearances1 the heavenly bounties1 the sublime emotions1 the love and knowledge of ,god2 universal wisdom1 intellectual perception1 scientific discoveries1 justice1 equity1 truthfulness1 benevolence1 natural courage and innate fortitude2 the respect for rights and the keeping of agreements and covenants2 rectitude in all circumstances2 serving the truth under all conditions2 the sacrifice of one's life for the good of all people2 kindness and esteem for all nations2 obedience to the teachings of ,god2 service in the ,divine ,kingdom2 the guidance of the people1 and the education of the nations and races4 ,this is the prosperity of the human world6 ,this is the exaltation of man in the world6 ,this is eternal life and heavenly honor6 ,these virtues do not appear from the reality of man except through the power of ,god and the divine teachings1 for they need supernatural power for their manifestation4 ,it may be that in the world of nature a trace of these perfections may appear1 but they are unstable and ephemeral2 they are like the rays of the sun upon the wall4 ,as the compassionate ,god has placed such a wonderful crown upon the head of man1 man should strive that its brilliant jewels may become visible in the world4 ,,part ,,two3 ,,some ,,christian ,,subjects #af3 ,,outward ,,forms ,,and ,,symbols ,,must ,,be ,,used ,,to ,,convey ,,intellectual ,,conceptions ,a subject that is essential7#gg7 for the comprehension of the questions that we have mentioned1 and of others of which we are about to speak1 so that the essence of the problems may be understood1 is this3 that human knowledge is of two kinds4 ,one is the knowledge of things perceptible to the senses--that is to say1 things which the eye1 or ear1 or smell1 or taste1 or touch can perceive1 which are called objective or sensible4 ,so the sun1 because it can be seen1 is said to be objective2 and in the same way sounds are sensible because the ear hears them2 perfumes are sensible because they can be inhaled and the sense of smell perceives them2 foods are sensible because the palate perceives their sweetness1 sourness or saltness2 heat and cold are sensible because the feelings perceive them4 ,these are said to be sensible realities4 ,the other kind of human knowledge is intellectual--that is to say1 it is a reality of the intellect2 it has no outward form and no place and is not perceptible to the senses4 ,for example1 the power of intellect is not sensible2 none of the inner qualities of man is a sensible thing2 on the contrary1 they are intellectual realities4 ,so love is a mental reality and not sensible2 for this reality the ear does not hear1 the eye does not see1 the smell does not perceive1 the taste does not discern1 the touch does not feel4 ,even ethereal matter1 the forces of which are said in physics to be heat1 light1 electricity and magnetism1 is an intellectual reality1 and is not sensible4 ,in the same way1 nature1 also1 in its essence is an intellectual reality and is not sensible2 the human spirit is an intellectual1 not sensible reality4 ,in explaining these intellectual realities1 one is obliged to express them by sensible figures because in exterior existence there is nothing that is not material4 ,therefore1 to explain the reality of the spirit--its condition1 its station--one is obliged to give explanations under the forms of sensible things because in the external world all that exists is sensible4 ,for example1 grief and happiness are intellectual things2 when you wish to express those spiritual qualities you say3 8,my heart is oppressed2 my heart is dilated10 though the heart of man is neither oppressed nor dilated4 ,this is an intellectual or spiritual state1 to explain which you are obliged to have recourse to sensible figures4 ,another example3 you say1 8such an individual made great progress10 though he is remaining in the same place2 or again1 8such a one's position was exalted10 although1 like everyone else1 he walks upon the earth4 ,this exaltation and this progress are spiritual states and intellectual realities1 but to explain them you are obliged to have recourse to sensible figures because in the exterior world there is nothing that is not sensible4 ,so the symbol of knowledge is light1 and of ignorance1 darkness2 but reflect1 is knowledge sensible light1 or ignorance sensible darkness8 ,no1 they are merely symbols4 ,these are only intellectual states1 but when you desire to express them outwardly1 you call knowledge light1 and ignorance darkness4 ,you say3 8,my heart was gloomy1 and it became enlightened40 ,now1 that light of knowledge1 and that darkness of ignorance1 are intellectual realities1 not sensible ones2 but when we seek for explanations in the external world1 we are obliged to give them a sensible form4 ,then it is evident that the dove which descended upon ,christ was not a material dove1 but it was a spiritual state1 which1 that it might be comprehensible1 was expressed by a sensible figure4 ,thus in the ,old ,testament it is said that ,god appeared as a pillar of fire3 this does not signify the material form2 it is an intellectual reality which is expressed by a sensible image4 ,christ says1 8,the ,father is in the ,son1 and the ,son is in the ,father40 ,was ,christ within ,god1 or ,god within ,christ8 ,no1 in the name of ,god6 ,on the contrary1 this is an intellectual state which is expressed in a sensible figure4 ,we come to the explanation of the words of ,bah'u'llh when ,he says3 8,o king6 ,i was but a man like others1 asleep upon ,my couch1 when lo1 the breezes of the ,all-,glorious were wafted over ,me1 and taught ,me the knowledge of all that hath been4 ,this thing is not from ,me1 but from ,one ,who is ,almighty and ,all-,knowing407#gh7 ,this is the state of manifestation3 it is not sensible2 it is an intellectual reality1 exempt and freed from time1 from past1 present and future2 it is an explanation1 a simile1 a metaphor and is not to be accepted literally2 it is not a state that can be comprehended by man4 ,sleeping and waking is passing from one state to another4 ,sleeping is the condition of repose1 and wakefulness is the condition of movement4 ,sleeping is the state of silence2 wakefulness is the state of speech4 ,sleeping is the state of mystery2 wakefulness is the state of manifestation4 ,for example1 it is a ,persian and ,arabic expression to say that the earth was asleep1 and the spring came1 and it awoke2 or the earth was dead1 and the spring came1 and it revived4 ,these expressions are metaphors1 allegories1 mystic explanations in the world of signification4 ,briefly1 the ,holy ,manifestations have ever been1 and ever will be1 ,luminous ,realities2 no change or variation takes place in ,their essence4 ,before declaring ,their manifestation1 ,they are silent and quiet like a sleeper1 and after ,their manifestation1 ,they speak and are illuminated1 like one who is awake4 #ag3 ,,the ,,birth ,,of ,,christ ,question4--,how was ,christ born of the ,holy ,spirit8 ,answer4--,in regard to this question1 theologians and materialists disagree4 ,the theologians believe that ,christ was born of the ,holy ,spirit1 but the materialists think this is impossible and inadmissible1 and that without doubt ,he had a human father4 ,in the ,qur'n it is said3 8,and ,we sent ,our ,spirit unto her1 and ,he appeared unto her in the shape of a perfect man107#gi7 meaning that the ,holy ,spirit took the likeness of the human form1 as an image is produced in a mirror1 and he addressed ,mary4 ,the materialists believe that there must be marriage1 and say that a living body cannot be created from a lifeless body1 and without male and female there cannot be fecundation4 ,and they think that not only with man1 but also with animals and plants1 it is impossible4 ,for this union of the male and female exists in all living beings and plants4 ,this pairing of things is even shown forth in the ,qur'n3 8,glory be to ,him ,who has created all the pairs3 of such things as the earth produceth1 and of themselves2 and of things which they know not07#hj7--that is to say1 men1 animals and plants are all in pairs--8and of everything have ,we created two kinds0--that is to say1 ,we have created all the beings through pairing4 ,briefly1 they say a man without a human father cannot be imagined4 ,in answer1 the theologians say3 8,this thing is not impossible and unachievable1 but it has not been seen2 and there is a great difference between a thing which is impossible and one which is unknown4 ,for example1 in former times the telegraph1 which causes the ,east and the ,west to communicate1 was unknown but not impossible2 photography and phonography were unknown but not impossible40 ,the materialists insist upon this belief1 and the theologians reply3 8,is this globe eternal or phenomenal80 ,the materialists answer that1 according to science and important discoveries1 it is established that it is phenomenal2 in the beginning it was a flaming globe1 and gradually it became temperate2 a crust was formed around it1 and upon this crust plants came into existence1 then animals1 and finally man4 ,the theologians say3 8,then from your statement it has become evident and clear that mankind is phenomenal upon the globe1 and not eternal4 ,then surely the first man had neither father nor mother1 for the existence of man is phenomenal4 ,is not the creation of man without father and mother1 even though gradually1 more difficult than if he had simply come into existence without a father8 ,as you admit that the first man came into existence without father or mother--whether it be gradually or at once--there can remain no doubt that a man without a human father is also possible and admissible2 you cannot consider this impossible2 otherwise1 you are illogical4 ,for example1 if you say that this lamp has once been lighted without wick and oil1 and then say that it is impossible to light it without the wick1 this is illogical40 ,christ had a mother2 the first man1 as the materialists believe1 had neither father nor mother47#ha7 #ah3 ,,the ,,greatness ,,of ,,christ ,,is ,,due ,,to ,,his ,,perfections ,a great man is a great man1 whether born of a human father or not4 ,if being without a father is a virtue1 ,adam is greater and more excellent than all the ,prophets and ,messengers1 for ,he had neither father nor mother4 ,that which causes honor and greatness is the splendor and bounty of the divine perfections4 ,the sun is born from substance and form1 which can be compared to father and mother1 and it is absolute perfection2 but the darkness has neither substance nor form1 neither father nor mother1 and it is absolute imperfection4 ,the substance of ,adam's physical life was earth1 but the substance of ,abraham was pure sperm2 it is certain that the pure and chaste sperm is superior to earth4 ,furthermore1 in the first chapter of the ,gospel of ,john1 verses #ab and #ac1 it is said3 8,but as many as received ,him1 to them gave ,he power to become the sons of ,god1 even to them that believed on ,his name3 8,which were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god407#hb7 ,from these verses it is obvious that the being of a disciple also is not created by physical power1 but by the spiritual reality4 ,the honor and greatness of ,christ is not due to the fact that ,he did not have a human father1 but to ,his perfections1 bounties and divine glory4 ,if the greatness of ,christ is ,his being fatherless1 then ,adam is greater than ,christ1 for ,he had neither father nor mother4 ,it is said in the ,old ,testament1 8,and the ,lord ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul407#hc7 ,observe that it is said that ,adam came into existence from the ,spirit of life4 ,moreover1 the expression which ,john uses in regard to the disciples proves that they also are from the ,heavenly ,father4 ,hence it is evident that the holy reality1 meaning the real existence of every great man1 comes from ,god and owes its being to the breath of the ,holy ,spirit4 ,the purport is that1 if to be without a father is the greatest human glory1 then ,adam is greater than all1 for ,he had neither father nor mother4 ,is it better for a man to be created from a living substance or from earth8 ,certainly it is better if he be created from a living substance4 ,but ,christ was born and came into existence from the ,holy ,spirit4 ,to conclude3 the splendor and honor of the holy souls and the ,divine ,manifestations come from ,their heavenly perfections1 bounties and glory1 and from nothing else4 #ai3 ,,the ,,baptism ,,of ,,christ ,question4--,it is said in the ,gospel of ,st4 ,matthew1 chapter #c1 verses #ac1 #ad1 #ae3 8,then cometh ,jesus from ,galilee to ,jordan unto ,john1 to be baptized of him4 ,but ,john forbade ,him1 saying1 ,i have need to be baptized of ,thee1 and comest ,thou to me8 ,and ,jesus answering said unto him1 ,suffer it to be so now3 for thus it becometh us to fulfil all righteousness4 ,then he suffered ,him40 ,what is the wisdom of this3 since ,christ possessed all essential perfection1 why did ,he need baptism8 ,answer4--,the principle of baptism is purification by repentance4 ,john admonished and exhorted the people1 and caused them to repent2 then he baptized them4 ,therefore1 it is apparent that this baptism is a symbol of repentance from all sin3 its meaning is expressed in these words3 8,o ,god6 as my body has become purified and cleansed from physical impurities1 in the same way purify and sanctify my spirit from the impurities of the world of nature1 which are not worthy of the ,threshold of ,thy ,unity60 ,repentance is the return from disobedience to obedience4 ,man1 after remoteness and deprivation from ,god1 repents and undergoes purification3 and this is a symbol signifying 8,o ,god6 make my heart good and pure1 freed and sanctified from all save ,thy love40 ,as ,christ desired that this institution of ,john should be used at that time by all1 ,he ,himself conformed to it in order to awaken the people and to complete the law of the former religion4 ,although the ablution of repentance was the institution of ,john1 it was in reality formerly practiced in the religion of ,god4 ,christ was not in need of baptism2 but as at that time it was an acceptable and praiseworthy action1 and a sign of the glad tidings of the ,kingdom1 therefore1 ,he confirmed it4 ,however1 afterward ,he said the true baptism is not with material water1 but it must be with spirit and with water4 ,in this case water does not signify material water1 for elsewhere it is explicitly said baptism is with spirit and with fire1 from which it is clear that the reference is not to material fire and material water1 for baptism with fire is impossible4 ,therefore1 the spirit is the bounty of ,god1 the water is knowledge and life1 and the fire is the love of ,god4 ,for material water does not purify the heart of man2 no1 it cleanses his body4 ,but the heavenly water and spirit1 which are knowledge and life1 make the human heart good and pure2 the heart which receives a portion of the bounty of the ,spirit becomes sanctified1 good and pure--that is to say1 the reality of man becomes purified and sanctified from the impurities of the world of nature4 ,these natural impurities are evil qualities3 anger1 lust1 worldliness1 pride1 lying1 hypocrisy1 fraud1 self-love1 etc4 ,man cannot free himself from the rage of the carnal passions except by the help of the ,holy ,spirit4 ,that is why ,he says baptism with the spirit1 with water and with fire is necessary1 and that it is essential--that is to say1 the spirit of divine bounty1 the water of knowledge and life1 and the fire of the love of ,god4 ,man must be baptized with this spirit1 this water and this fire so as to become filled with the eternal bounty4 ,otherwise1 what is the use of baptizing with material water8 ,no1 this baptism with water was a symbol of repentance1 and of seeking forgiveness of sins4 ,but in the cycle of ,bah'u'llh there is no longer need of this symbol2 for its reality1 which is to be baptized with the spirit and love of ,god1 is understood and established4 #bj3 ,,the ,,necessity ,,of ,,baptism ,question4--,is the ablution of baptism useful and necessary1 or is it useless and unnecessary8 ,in the first case1 if it is useful1 why was it abrogated8 ,and in the second case1 if it is useless1 why did ,john practice it8 ,answer4--,the change in conditions1 alterations and transformations are necessities of the essence of beings1 and essential necessities cannot be separated from the reality of things4 ,so it is absolutely impossible to separate heat from fire1 humidity from water1 or light from the sun1 for they are essential necessities4 ,as the change and alteration of conditions are necessities for beings1 so laws also are changed and altered in accordance with the changes and alterations of the times4 ,for example1 in the time of ,moses1 ,his ,law was conformed and adapted to the conditions of the time2 but in the days of ,christ these conditions had changed and altered to such an extent that the ,mosaic ,law was no longer suited and adapted to the needs of mankind2 and it was1 therefore1 abrogated4 ,thus it was that ,christ broke the ,sabbath and forbade divorce4 ,after ,christ four disciples1 among whom were ,peter and ,paul1 permitted the use of animal food forbidden by the ,bible1 except the eating of those animals which had been strangled1 or which were sacrificed to idols1 and of blood47#hd7 ,they also forbade fornication4 ,they maintained these four commandments4 ,afterward1 ,paul permitted even the eating of strangled animals1 those sacrificed to idols1 and blood1 and only maintained the prohibition of fornication4 ,so in chapter #ad1 verse #ad of his ,epistle to the ,romans1 ,paul writes3 8,i know1 and am persuaded by the ,lord ,jesus1 that there is nothing unclean of itself3 but to him that esteemeth any thing to be unclean1 to him it is unclean40 ,also in the ,epistle of ,paul to ,titus1 chapter #a1 verse #ae3 8,unto the pure all things are pure3 but unto them that are defiled and unbelieving is nothing pure2 but even their mind and conscience is defiled40 ,now this change1 these alterations and this abrogation are due to the impossibility of comparing the time of ,christ with that of ,moses4 ,the conditions and requirements in the later period were entirely changed and altered4 ,the former laws were1 therefore1 abrogated4 ,the existence of the world may be compared to that of a man1 and the ,prophets and ,messengers of ,god to skillful doctors4 ,the human being cannot remain in one condition3 different maladies occur which have each a special remedy4 ,the skillful physician does not give the same medicine to cure each disease and each malady1 but he changes remedies and medicines according to the different necessities of the diseases and constitutions4 ,one person may have a severe illness caused by fever1 and the skilled doctor will give him cooling remedies2 and when at some other time the condition of this person has changed1 and fever is replaced by chills1 without doubt the skilled doctor will discard cooling medicine and permit the use of heating drugs4 ,this change and alteration is required by the condition of the patient and is an evident proof of the skill of the physician4 ,consider1 could the ,law of the ,old ,testament be enforced at this epoch and time8 ,no1 in the name of ,god6 it would be impossible and impracticable2 therefore1 most certainly ,god abrogated the laws of the ,old ,testament at the time of ,christ4 ,reflect1 also1 that baptism in the days of ,john the ,baptist was used to awaken and admonish the people to repent from all sin1 and to watch for the appearance of the ,kingdom of ,christ4 ,but at present in ,asia1 the ,catholics and the ,orthodox ,church plunge newly born children into water mixed with olive oil1 and many of them become ill from the shock2 at the time of baptism they struggle and become agitated4 ,in other places1 the clergy sprinkle the water of baptism on the forehead4 ,but neither from the first form nor from the second do the children derive any spiritual benefit4 ,then what result is obtained from this form8 ,other peoples are amazed and wonder why the infant is plunged into the water1 since this is neither the cause of the spiritual awakening of the child1 nor of its faith or conversion1 but it is only a custom which is followed4 ,in the time of ,john the ,baptist it was not so2 no1 at first ,john used to exhort the people1 and to guide them to repentance from sin1 and to fill them with the desire to await the manifestation of ,christ4 ,whoever received the ablution of baptism1 and repented of sins in absolute humility and meekness1 would also purify and cleanse his body from outward impurities4 ,with perfect yearning1 night and day1 he would constantly wait for the manifestation of ,christ1 and the entrance to the ,kingdom of the ,spirit of ,god47#he7 ,to recapitulate3 our meaning is that the change and modification of conditions1 and the altered requirements of different centuries and times1 are the cause of the abrogation of laws4 ,for a time comes when these laws are no longer suitably adapted to conditions4 ,consider how very different are the requirements of the first centuries1 of the ,middle ,ages1 and of modern times4 ,is it possible that the laws of the first centuries could be enforced at present8 ,it is evident that it would be impossible and impracticable4 ,in the same manner1 after the lapse of a few centuries1 the requirements of the present time will not be the same as those of the future1 and certainly there will be change and alteration4 ,in ,europe the laws are unceasingly altered and modified2 in bygone years1 how many laws existed in the organizations and systems of ,europe1 which are now abrogated6 ,these changes and alterations are due to the variation and mutation of thought1 conditions and customs4 ,if it were not so1 the prosperity of the world of humanity would be wrecked4 ,for example1 there is in the ,pentateuch a law that if anyone break the ,sabbath1 he shall be put to death4 ,moreover1 there are ten sentences of death in the ,pentateuch4 ,would it be possible to keep these laws in our time8 ,it is clear that it would be absolutely impossible4 ,consequently1 there are changes and modifications in the laws1 and these are a sufficient proof of the supreme wisdom of ,god4 ,this subject needs deep thought4 ,then the cause of these changes will be evident and apparent4 ,blessed are those who reflect6 #ba3 ,,the ,,symbolism ,,of ,,the ,,bread ,,and ,,the ,,wine ,question4--,the ,christ said3 8,i am the living bread which came down from heaven1 that a man may eat thereof and not die407#hf7 ,what is the meaning of this utterance8 ,answer4--,this bread signifies the heavenly food and divine perfections4 ,so1 8,if any man eateth of this bread0 means if any man acquires heavenly bounty1 receives the divine light1 or partakes of ,christ's perfections1 he thereby gains everlasting life4 ,the blood also signifies the spirit of life and the divine perfections1 the lordly splendor and eternal bounty4 ,for all the members of the body gain vital substance from the circulation of the blood4 ,in the ,gospel of ,st4 ,john1 chapter #f1 verse #bf1 it is written3 8,ye seek ,me1 not because ye saw the miracles1 but because ye did eat of the loaves1 and were filled40 ,it is evident that the bread of which the disciples ate and were filled was the heavenly bounty2 for in verse #cc of the same chapter it is said3 8,for the bread of ,god is ,he which cometh down from heaven1 and giveth life unto the world40 ,it is clear that the body of ,christ did not descend from heaven1 but it came from the womb of ,mary2 and that which descended from the heaven of ,god was the spirit of ,christ4 ,as the ,jews thought that ,christ spoke of ,his body1 they made objections1 for it is said in the #dbnd verse of the same chapter3 8,and they said1 ,is not this ,jesus1 the son of ,joseph1 whose father and mother we know8 how is it then that he saith1 ,i came down from heaven80 ,reflect how clear it is that what ,christ meant by the heavenly bread was ,his spirit1 ,his bounties1 ,his perfections and ,his teachings2 for it is said in the #fcrd verse3 8,it is the spirit that quickeneth2 the flesh profiteth nothing40 ,therefore1 it is evident that the spirit of ,christ is a heavenly grace which descends from heaven2 whosoever receives light from that spirit in abundance--that is to say1 the heavenly teachings--finds everlasting life4 ,that is why it is said in the #ceth verse3 8,and ,jesus said unto them1 ,i am the bread of life3 he that cometh to ,me shall never hunger2 and he that believeth on ,me shall never thirst40 ,notice that 8coming to ,him0 ,he expresses as eating1 and 8belief in ,him0 as drinking4 ,then it is evident and established that the celestial food is the divine bounties1 the spiritual splendors1 the heavenly teachings1 the universal meaning of ,christ4 ,to eat is to draw near to ,him1 and to drink is to believe in ,him4 ,for ,christ had an elemental body and a celestial form4 ,the elemental body was crucified1 but the heavenly form is living and eternal1 and the cause of everlasting life2 the first was the human nature1 and the second is the divine nature4 ,it is thought by some that the ,eucharist is the reality of ,christ1 and that the ,divinity and the ,holy ,spirit descend into and exist in it4 ,now when once the ,eucharist is taken1 after a few moments it is simply disintegrated and entirely transformed4 ,therefore1 how can such a thought be conceived8 ,god forbid6 certainly it is an absolute fantasy4 ,to conclude3 through the manifestation of ,christ1 the divine teachings1 which are an eternal bounty1 were spread abroad1 the light of guidance shone forth1 and the spirit of life was conferred on man4 ,whoever found guidance became living2 whoever remained lost was seized by enduring death4 ,this bread which came down from heaven was the divine body of ,christ1 ,his spiritual elements1 which the disciples ate1 and through which they gained eternal life4 ,the disciples had taken many meals from the hand of ,christ2 why was the last supper distinguished from the others8 ,it is evident that the heavenly bread did not signify this material bread1 but rather the divine nourishment of the spiritual body of ,christ1 the divine graces and heavenly perfections of which ,his disciples partook1 and with which they became filled4 ,in the same way1 reflect that when ,christ blessed the bread and gave it to ,his disciples1 saying1 8,this is ,my body107#hg7 and gave grace to them1 ,he was with them in person1 in presence1 and form4 ,he was not transformed into bread and wine2 if ,he had been turned into bread and wine1 ,he could not have remained with the disciples in body1 in person and in presence4 ,then it is clear that the bread and wine were symbols which signified3 ,i have given you ,my bounties and perfections1 and when you have received this bounty1 you have gained eternal life and have partaken of your share and your portion of the heavenly nourishment4 #bb3 ,,miracles ,question4--,it is recorded that miracles were performed by ,christ4 ,are the reports of these miracles really to be accepted literally1 or have they another meaning8 ,it has been proved by exact science that the essence of things does not change1 and that all beings are under one universal law and organization from which they cannot deviate2 and1 therefore1 that which is contrary to universal law is impossible4 ,answer4--,the ,holy ,manifestations are the sources of miracles and the originators of wonderful signs4 ,for ,them1 any difficult and impracticable thing is possible and easy4 ,for through a supernatural power wonders appear from ,them2 and by this power1 which is beyond nature1 ,they influence the world of nature4 ,from all the ,manifestations marvelous things have appeared4 ,but in the ,holy ,books an especial terminology is employed1 and for the ,manifestations these miracles and wonderful signs have no importance4 ,they do not even wish to mention them4 ,for if we consider miracles a great proof1 they are still only proofs and arguments for those who are present when they are performed1 and not for those who are absent4 ,for example1 if we relate to a seeker1 a stranger to ,moses and ,christ1 marvelous signs1 he will deny them and will say3 8,wonderful signs are also continually related of false gods by the testimony of many people1 and they are affirmed in the ,books4 ,the ,brahmans have written a book about wonderful prodigies from ,brahma40 ,he will also say3 8,how can we know that the ,jews and the ,christians speak the truth1 and that the ,brahmans tell a lie8 ,for both are generally admitted traditions1 which are collected in books1 and may be supposed to be true or false40 ,the same may be said of other religions3 if one is true1 all are true2 if one is accepted1 all must be accepted4 ,therefore1 miracles are not a proof4 ,for if they are proofs for those who are present1 they fail as proofs to those who are absent4 ,but in the day of the ,manifestation the people with insight see that all the conditions of the ,manifestation are miracles1 for ,they are superior to all others1 and this alone is an absolute miracle4 ,recollect that ,christ1 solitary and alone1 without a helper or protector1 without armies and legions1 and under the greatest oppression1 uplifted the standard of ,god before all the people of the world1 and withstood them1 and finally conquered all1 although outwardly ,he was crucified4 ,now this is a veritable miracle which can never be denied4 ,there is no need of any other proof of the truth of ,christ4 ,the outward miracles have no importance for the people of ,reality4 ,if a blind man receives sight1 for example1 he will finally again become sightless1 for he will die and be deprived of all his senses and powers4 ,therefore1 causing the blind man to see is comparatively of little importance1 for this faculty of sight will at last disappear4 ,if the body of a dead person be resuscitated1 of what use is it since the body will die again8 ,but it is important to give perception and eternal life--that is1 the spiritual and divine life4 ,for this physical life is not immortal1 and its existence is equivalent to nonexistence4 ,so it is that ,christ said to one of ,his disciples3 8,let the dead bury their dead20 for 8,that which is born of the flesh is flesh2 and that which is born of the ,spirit is spirit407#hh7 ,observe3 those who in appearance were physically alive1 ,christ considered dead2 for life is the eternal life1 and existence is the real existence4 ,wherever in the ,holy ,books they speak of raising the dead1 the meaning is that the dead were blessed by eternal life2 where it is said that the blind received sight1 the signification is that he obtained the true perception2 where it is said a deaf man received hearing1 the meaning is that he acquired spiritual and heavenly hearing4 ,this is ascertained from the text of the ,gospel where ,christ said3 8,these are like those of whom ,isaiah said1 ,they have eyes and see not1 they have ears and hear not2 and ,i healed them407#hi7 ,the meaning is not that the ,manifestations are unable to perform miracles1 for ,they have all power4 ,but for ,them inner sight1 spiritual healing and eternal life are the valuable and important things4 ,consequently1 whenever it is recorded in the ,holy ,books that such a one was blind and recovered his sight1 the meaning is that he was inwardly blind1 and that he obtained spiritual vision1 or that he was ignorant and became wise1 or that he was negligent and became heedful1 or that he was worldly and became heavenly4 ,as this inner sight1 hearing1 life and healing are eternal1 they are of importance4 ,what1 comparatively1 is the importance1 the value and the worth of this animal life with its powers8 ,in a few days it will cease like fleeting thoughts4 ,for example1 if one relights an extinguished lamp1 it will again become extinguished2 but the light of the sun is always luminous4 ,this is of importance4 #bc3 ,,the ,,resurrection ,,of ,,christ ,question4--,what is the meaning of ,christ's resurrection after three days8 ,answer4--,the resurrections of the ,divine ,manifestations are not of the body4 ,all ,their states1 ,their conditions1 ,their acts1 the things ,they have established1 ,their teachings1 ,their expressions1 ,their parables and ,their instructions have a spiritual and divine signification1 and have no connection with material things4 ,for example1 there is the subject of ,christ's coming from heaven3 it is clearly stated in many places in the ,gospel that the ,son of man came from heaven1 ,he is in heaven1 and ,he will go to heaven4 ,so in chapter #f1 verse #ch1 of the ,gospel of ,john it is written3 8,for ,i came down from heaven02 and also in verse #db we find3 8,and they said1 ,is not this ,jesus1 the son of ,joseph1 whose father and mother we know8 ,how is it then that he saith1 ,i came down from heaven80 ,also in ,john1 chapter #c1 verse #ac3 8,and no man hath ascended up to heaven1 but ,he that came down from heaven1 even the ,son of man which is in heaven40 ,observe that it is said1 8,the ,son of man is in heaven10 while at that time ,christ was on earth4 ,notice also that it is said that ,christ came from heaven1 though ,he came from the womb of ,mary1 and ,his body was born of ,mary4 ,it is clear1 then1 that when it is said that the ,son of man is come from heaven1 this has not an outward but an inward signification2 it is a spiritual1 not a material1 fact4 ,the meaning is that though1 apparently1 ,christ was born from the womb of ,mary1 in reality ,he came from heaven1 from the center of the ,sun of ,reality1 from the ,divine ,world1 and the ,spiritual ,kingdom4 ,and as it has become evident that ,christ came from the spiritual heaven of the ,divine ,kingdom1 therefore1 ,his disappearance under the earth for three days has an inner signification and is not an outward fact4 ,in the same way1 ,his resurrection from the interior of the earth is also symbolical2 it is a spiritual and divine fact1 and not material2 and likewise ,his ascension to heaven is a spiritual and not material ascension4 ,beside these explanations1 it has been established and proved by science that the visible heaven is a limitless area1 void and empty1 where innumerable stars and planets revolve4 ,therefore1 we say that the meaning of ,christ's resurrection is as follows3 the disciples were troubled and agitated after the martyrdom of ,christ4 ,the ,reality of ,christ1 which signifies ,his teachings1 ,his bounties1 ,his perfections and ,his spiritual power1 was hidden and concealed for two or three days after ,his martyrdom1 and was not resplendent and manifest4 ,no1 rather it was lost1 for the believers were few in number and were troubled and agitated4 ,the ,cause of ,christ was like a lifeless body2 and when after three days the disciples became assured and steadfast1 and began to serve the ,cause of ,christ1 and resolved to spread the divine teachings1 putting ,his counsels into practice1 and arising to serve ,him1 the ,reality of ,christ became resplendent and ,his bounty appeared2 ,his religion found life2 ,his teachings and ,his admonitions became evident and visible4 ,in other words1 the ,cause of ,christ was like a lifeless body until the life and the bounty of the ,holy ,spirit surrounded it4 ,such is the meaning of the resurrection of ,christ1 and this was a true resurrection4 ,but as the clergy have neither understood the meaning of the ,gospels nor comprehended the symbols1 therefore1 it has been said that religion is in contradiction to science1 and science in opposition to religion1 as1 for example1 this subject of the ascension of ,christ with an elemental body to the visible heaven is contrary to the science of mathematics4 ,but when the truth of this subject becomes clear1 and the symbol is explained1 science in no way contradicts it2 but1 on the contrary1 science and the intelligence affirm it4 #bd3 ,,the ,,descent ,,of ,,the ,,holy ,,spirit ,,upon ,,the ,,apostles ,question4--,what is the manner1 and what is the meaning1 of the descent of the ,holy ,spirit upon the ,apostles1 as described in the ,gospel8 ,answer4--,the descent of the ,holy ,spirit is not like the entrance of air into man2 it is an expression and a simile1 rather than an exact or a literal image4 ,no1 rather it is like the entrance of the image of the sun into the mirror--that is to say1 its splendor becomes apparent in it4 ,after the death of ,christ the disciples were troubled1 and their ideas and thoughts were discordant and contradictory2 later they became firm and united1 and at the feast of ,pentecost they gathered together and detached themselves from the things of this world4 ,disregarding themselves1 they renounced their comfort and worldly happiness1 sacrificing their body and soul to the ,beloved1 abandoning their houses1 and becoming wanderers and homeless1 even forgetting their own existence4 ,then they received the help of ,god1 and the power of the ,holy ,spirit became manifested2 the spirituality of ,christ triumphed1 and the love of ,god reigned4 ,they were given help at that time and dispersed in different directions1 teaching the ,cause of ,god1 and giving forth proofs and evidences4 ,so the descent of the ,holy ,spirit upon the ,apostles means their attraction by the ,christ ,spirit1 whereby they acquired stability and firmness4 ,through the spirit of the love of ,god they gained a new life1 and they saw ,christ living1 helping and protecting them4 ,they were like drops1 and they became seas2 they were like feeble insects1 and they became majestic eagles2 they were weak and became powerful4 ,they were like mirrors facing the sun2 verily1 some of the light became manifest in them4 #be3 ,,the ,,holy ,,spirit ,question4--,what is the ,holy ,spirit8 ,answer4--,the ,holy ,spirit is the ,bounty of ,god and the luminous rays which emanate from the ,manifestations2 for the focus of the rays of the ,sun of ,reality was ,christ1 and from this glorious focus1 which is the ,reality of ,christ1 the ,bounty of ,god reflected upon the other mirrors which were the reality of the ,apostles4 ,the descent of the ,holy ,spirit upon the ,apostles signifies that the glorious divine bounties reflected and appeared in their reality4 ,moreover1 entrance and exit1 descent and ascent1 are characteristics of bodies and not of spirits--that is to say1 sensible realities enter and come forth1 but intellectual subtleties and mental realities1 such as intelligence1 love1 knowledge1 imagination and thought1 do not enter1 nor come forth1 nor descend1 but rather they have direct connection4 ,for example1 knowledge1 which is a state attained to by the intelligence1 is an intellectual condition2 and entering and coming out of the mind are imaginary conditions2 but the mind is connected with the acquisition of knowledge1 like images reflected in a mirror4 ,therefore1 as it is evident and clear that the intellectual realities do not enter and descend1 and it is absolutely impossible that the ,holy ,spirit should ascend and descend1 enter1 come out or penetrate1 it can only be that the ,holy ,spirit appears in splendor1 as the sun appears in the mirror4 ,in some passages in the ,holy ,books the ,spirit is spoken of1 signifying a certain person1 as it is currently said in speech and conversation that such a person is an embodied spirit1 or he is a personification of mercy and generosity4 ,in this case1 it is the light we look at1 and not the glass4 ,in the ,gospel of ,john1 in speaking of the ,promised ,one ,who was to come after ,christ1 it is said in chapter #af1 verses #ab1 #ac3 8,i have yet many things to say unto you1 but ye cannot bear them now4 ,howbeit when ,he1 the ,spirit of truth1 is come1 ,he will guide you into all truth3 for ,he shall not speak of ,himself2 but whatsoever ,he shall hear1 that shall ,he speak40 ,now consider carefully that from these words1 8for ,he shall not speak of ,himself2 but whatsoever ,he shall hear1 that shall ,he speak10 it is clear that the ,spirit of truth is embodied in a ,man ,who has individuality1 ,who has ears to hear and a tongue to speak4 ,in the same way the name 8,spirit of ,god0 is used in relation to ,christ1 as you speak of a light1 meaning both the light and the lamp4 #bf3 ,,the ,,second ,,coming ,,of ,,christ ,,and ,,the ,,day ,,of ,,judgment ,it is said in the ,holy ,books that ,christ will come again1 and that ,his coming depends upon the fulfillment of certain signs3 when ,he comes1 it will be with these signs4 ,for example1 8,the sun will be darkened1 and the moon shall not give her light1 and the stars shall fall from heaven4444 ,and then shall appear the sign of the ,son of man in heaven3 and then shall all the tribes of the earth mourn1 and they shall see the ,son of man coming in the clouds of heaven with power and great glory407#ij7 ,bah'u'llh has explained these verses in the ,kitb-i-qn47#ia7 ,there is no need of repetition2 refer to it1 and you will understand these sayings4 ,but ,i have something further to say upon this subject4 ,at ,his first coming ,christ also came from heaven1 as it is explicitly stated in the ,gospel4 ,christ ,himself says3 8,and no man hath ascended up to heaven1 but ,he that came down from heaven1 even the ,son of man which is in heaven407#ib7 ,it is clear to all that ,christ came from heaven1 although apparently ,he came from the womb of ,mary4 ,at the first coming ,he came from heaven1 though apparently from the womb2 in the same way1 also1 at ,his second coming ,he will come from heaven1 though apparently from the womb4 ,the conditions that are indicated in the ,gospel for the second coming of ,christ are the same as those that were mentioned for the first coming1 as we said before4 ,the ,book of ,isaiah announces that the ,messiah will conquer the ,east and the ,west1 and all nations of the world will come under ,his shadow1 that ,his ,kingdom will be established1 that ,he will come from an unknown place1 that the sinners will be judged1 and that justice will prevail to such a degree that the wolf and the lamb1 the leopard and the kid1 the sucking child and the asp1 shall all gather at one spring1 and in one meadow1 and one dwelling47#ic7 ,the first coming was also under these conditions1 though outwardly none of them came to pass4 ,therefore1 the ,jews rejected ,christ1 and1 ,god forbid6 called the ,messiah maskh17#id7 considered ,him to be the destroyer of the edifice of ,god1 regarded ,him as the breaker of the ,sabbath and the ,law1 and sentenced ,him to death4 ,nevertheless1 each one of these conditions had a signification that the ,jews did not understand2 therefore1 they were debarred from perceiving the truth of ,christ4 ,the second coming of ,christ also will be in like manner3 the signs and conditions which have been spoken of all have meanings1 and are not to be taken literally4 ,among other things it is said that the stars will fall upon the earth4 ,the stars are endless and innumerable1 and modern mathematicians have established and proved scientifically that the globe of the sun is estimated to be about one million and a half times greater than the earth1 and each of the fixed stars to be a thousand times larger than the sun4 ,if these stars were to fall upon the surface of the earth1 how could they find place there8 ,it would be as though a thousand million of ,himalaya mountains were to fall upon a grain of mustard seed4 ,according to reason and science this thing is quite impossible4 ,what is even more strange is that ,christ said3 8,perhaps ,i shall come when you are yet asleep1 for the coming of the ,son of man is like the coming of a thief407#ie7 ,perhaps the thief will be in the house1 and the owner will not know it4 ,it is clear and evident that these signs have symbolic signification1 and that they are not literal4 ,they are fully explained in the ,kitb-i-qn4 ,refer to it4 #bg3 ,,the ,,trinity ,question4--,what is the meaning of the ,trinity1 of the ,three ,persons in ,one8 ,answer4--,the ,divine ,reality1 which is purified and sanctified from the understanding of human beings and which can never be imagined by the people of wisdom and of intelligence1 is exempt from all conception4 ,that ,lordly ,reality admits of no division2 for division and multiplicity are properties of creatures which are contingent existences1 and not accidents which happen to the self-existent4 ,the ,divine ,reality is sanctified from singleness1 then how much more from plurality4 ,the descent of that ,lordly ,reality into conditions and degrees would be equivalent to imperfection and contrary to perfection1 and is1 therefore1 absolutely impossible4 ,it perpetually has been1 and is1 in the exaltation of holiness and sanctity4 ,all that is mentioned of the ,manifestations and ,dawning-places of ,god signifies the divine reflection1 and not a descent into the conditions of existence47#if7 ,god is pure perfection1 and creatures are but imperfections4 ,for ,god to descend into the conditions of existence would be the greatest of imperfections2 on the contrary1 ,his manifestation1 ,his appearance1 ,his rising are like the reflection of the sun in a clear1 pure1 polished mirror4 ,all the creatures are evident signs of ,god1 like the earthly beings upon all of which the rays of the sun shine4 ,but upon the plains1 the mountains1 the trees and fruits1 only a portion of the light shines1 through which they become visible1 and are reared1 and attain to the object of their existence1 while the ,perfect ,man7#ig7 is in the condition of a clear mirror in which the ,sun of ,reality becomes visible and manifest with all its qualities and perfections4 ,so the ,reality of ,christ was a clear and polished mirror of the greatest purity and fineness4 ,the ,sun of ,reality1 the ,essence of ,divinity1 reflected itself in this mirror and manifested its light and heat in it2 but from the exaltation of its holiness1 and the heaven of its sanctity1 the ,sun did not descend to dwell and abide in the mirror4 ,no1 it continues to subsist in its exaltation and sublimity1 while appearing and becoming manifest in the mirror in beauty and perfection4 ,now if we say that we have seen the ,sun in two mirrors--one the ,christ and one the ,holy ,spirit--that is to say1 that we have seen three ,suns1 one in heaven and the two others on the earth1 we speak truly4 ,and if we say that there is one ,sun1 and it is pure singleness1 and has no partner and equal1 we again speak truly4 ,the epitome of the discourse is that the ,reality of ,christ was a clear mirror1 and the ,sun of ,reality--that is to say1 the ,essence of ,oneness1 with its infinite perfections and attributes--became visible in the mirror4 ,the meaning is not that the ,sun1 which is the ,essence of the ,divinity1 became divided and multiplied--for the ,sun is one--but it appeared in the mirror4 ,this is why ,christ said1 8,the ,father is in the ,son10 meaning that the ,sun is visible and manifest in this mirror4 ,the ,holy ,spirit is the ,bounty of ,god which becomes visible and evident in the ,reality of ,christ4 ,the ,sonship station is the heart of ,christ1 and the ,holy ,spirit is the station of the spirit of ,christ4 ,hence it has become certain and proved that the ,essence of ,divinity is absolutely unique and has no equal1 no likeness1 no equivalent4 ,this is the signification of the ,three ,persons of the ,trinity4 ,if it were otherwise1 the foundations of the ,religion of ,god would rest upon an illogical proposition which the mind could never conceive1 and how can the mind be forced to believe a thing which it cannot conceive8 ,a thing cannot be grasped by the intelligence except when it is clothed in an intelligible form2 otherwise1 it is but an effort of the imagination4 ,it has now become clear1 from this explanation1 what is the meaning of the ,three ,persons of the ,trinity4 ,the ,oneness of ,god is also proved4 #bh3 ,,explanation ,,of ,,verse ,,five1 ,,chapter ,,seventeen1 ,,of ,,the ,,gospel ,,of ,,st4 ,,john 8,and now1 ,o ,father1 glorify ,thou ,me with ,thine own self1 with the glory which ,i had with ,thee before the world was407#ih7 ,there are two kinds of priorities3 one is essential and is not preceded by a cause1 but its existence is in itself1 as1 for example1 the sun has light in itself1 for its shining is not dependent on the light of other stars4 ,this is called an essential light4 ,but the light of the moon is received from the sun1 for the moon is dependent on the sun for its light2 therefore1 the sun1 with regard to light1 is the cause1 and the moon becomes the effect4 ,the former is the ancient1 the precedent1 the antecedent1 while the latter is the preceded and the last4 ,the second sort of preexistence is the preexistence of time1 and that has no beginning4 ,the ,word of ,god is sanctified from time47#ii7 ,the past1 the present1 the future1 all1 in relation to ,god1 are equal4 ,yesterday1 today1 tomorrow do not exist in the sun4 ,in the same way there is a priority with regard to glory--that is to say1 the most glorious precedes the glorious4 ,therefore1 the ,reality of ,christ1 ,who is the ,word of ,god1 with regard to essence1 attributes and glory1 certainly precedes the creatures4 ,before appearing in the human form1 the ,word of ,god was in the utmost sanctity and glory1 existing in perfect beauty and splendor in the height of its magnificence4 ,when through the wisdom of ,god the ,most ,high it shone from the heights of glory in the world of the body1 the ,word of ,god1 through this body1 became oppressed1 so that it fell into the hands of the ,jews1 and became the captive of the tyrannical and ignorant1 and at last was crucified4 ,that is why ,he addressed ,god1 saying3 8,free ,me from the bonds of the world of the body1 and liberate ,me from this cage1 so that ,i may ascend to the heights of honor and glory1 and attain unto the former grandeur and might which existed before the bodily world1 that ,i may rejoice in the eternal world and may ascend to the original abode1 the placeless world1 the invisible kingdom40 ,it is thus that you see even in the kingdom of this world--that is to say1 in the realm of souls and countries--that the glory and the grandeur of ,christ appeared in this earth after ,his ascension4 ,when in the world of the body ,he was subject to the contempt and jeers of the weakest nation of the world1 the ,jews1 who thought it fitting to set a crown of thorns upon ,his sacred head4 ,but after ,his ascension the bejeweled crowns of all the kings were humbled and bowed before the crown of thorns4 ,behold the glory that the ,word of ,god attained even in this world6 #bi3 ,,explanation ,,of ,,verse ,,twenty-,,two1 ,,chapter ,,fifteen1 ,,of ,,the ,,first ,,epistle ,,of ,,st4 ,,paul ,,to ,,the ,,corinthians ,question4--,in verse #bb of chapter #ae of #a ,corinthians it is written3 8,for as in ,adam all die1 even so in ,christ shall all be made alive40 ,what is the meaning of these words8 ,answer4--,know that there are two natures in man3 the physical nature and the spiritual nature4 ,the physical nature is inherited from ,adam1 and the spiritual nature is inherited from the ,reality of the ,word of ,god1 which is the spirituality of ,christ4 ,the physical nature is born of ,adam1 but the spiritual nature is born from the bounty of the ,holy ,spirit4 ,the first is the source of all imperfection2 the second is the source of all perfection4 ,the ,christ sacrificed ,himself so that men might be freed from the imperfections of the physical nature and might become possessed of the virtues of the spiritual nature4 ,this spiritual nature1 which came into existence through the bounty of the ,divine ,reality1 is the union of all perfections and appears through the breath of the ,holy ,spirit4 ,it is the divine perfections2 it is light1 spirituality1 guidance1 exaltation1 high aspiration1 justice1 love1 grace1 kindness to all1 philanthropy1 the essence of life4 ,it is the reflection of the splendor of the ,sun of ,reality4 ,the ,christ is the central point of the ,holy ,spirit3 ,he is born of the ,holy ,spirit2 ,he is raised up by the ,holy ,spirit2 ,he is the descendant of the ,holy ,spirit--that is to say1 that the ,reality of ,christ does not descend from ,adam2 no1 it is born of the ,holy ,spirit4 ,therefore1 this verse in ,corinthians1 8,as in ,adam all die1 even so in ,christ shall all be made alive10 means1 according to this terminology1 that ,adam7#ajj7 is the father of man--that is to say1 ,he is the cause of the physical life of mankind2 ,his was the physical fatherhood4 ,he is a living soul1 but ,he is not the giver of spiritual life1 whereas ,christ is the cause of the spiritual life of man1 and with regard to the spirit1 ,his was the spiritual fatherhood4 ,adam is a living soul2 ,christ is a quickening spirit4 ,this physical world of man is subject to the power of the lusts1 and sin is the consequence of this power of the lusts1 for it is not subject to the laws of justice and holiness4 ,the body of man is a captive of nature2 it will act in accordance with whatever nature orders4 ,it is1 therefore1 certain that sins such as anger1 jealousy1 dispute1 covetousness1 avarice1 ignorance1 prejudice1 hatred1 pride and tyranny exist in the physical world4 ,all these brutal qualities exist in the nature of man4 ,a man who has not had a spiritual education is a brute4 ,like the savages of ,africa1 whose actions1 habits and morals are purely sensual1 they act according to the demands of nature to such a degree that they rend and eat one another4 ,thus it is evident that the physical world of man is a world of sin4 ,in this physical world man is not distinguished from the animal4 ,all sin comes from the demands of nature1 and these demands1 which arise from the physical qualities1 are not sins with respect to the animals1 while for man they are sin4 ,the animal is the source of imperfections1 such as anger1 sensuality1 jealousy1 avarice1 cruelty1 pride3 all these defects are found in animals but do not constitute sins4 ,but in man they are sins4 ,adam is the cause of man's physical life2 but the ,reality of ,christ--that is to say1 the ,word of ,god--is the cause of spiritual life4 ,it is 8a quickening spirit10 meaning that all the imperfections which come from the requirements of the physical life of man are transformed into human perfections by the teachings and education of that spirit4 ,therefore1 ,christ was a quickening spirit1 and the cause of life in all mankind4 ,adam was the cause of physical life1 and as the physical world of man is the world of imperfections1 and imperfections are the equivalent of death1 ,paul compared the physical imperfections to death4 ,but the mass of the ,christians believe that1 as ,adam ate of the forbidden tree1 ,he sinned in that ,he disobeyed1 and that the disastrous consequences of this disobedience have been transmitted as a heritage and have remained among ,his descendants4 ,hence ,adam became the cause of the death of humanity4 ,this explanation is unreasonable and evidently wrong1 for it means that all men1 even the ,prophets and the ,messengers of ,god1 without committing any sin or fault1 but simply because they are the posterity of ,adam1 have become without reason guilty sinners1 and until the day of the sacrifice of ,christ were held captive in hell in painful torment4 ,this is far from the justice of ,god4 ,if ,adam was a sinner1 what is the sin of ,abraham8 ,what is the fault of ,isaac1 or of ,joseph8 ,of what is ,moses guilty8 ,but ,christ1 ,who is the ,word of ,god1 sacrificed ,himself4 ,this has two meanings1 an apparent and an esoteric meaning4 ,the outward meaning is this3 ,christ's intention was to represent and promote a ,cause which was to educate the human world1 to quicken the children of ,adam1 and to enlighten all mankind2 and since to represent such a great ,cause--a ,cause which was antagonistic to all the people of the world and all the nations and kingdoms--meant that ,he would be killed and crucified1 so ,christ in proclaiming ,his mission sacrificed ,his life4 ,he regarded the cross as a throne1 the wound as a balm1 the poison as honey and sugar4 ,he arose to teach and educate men1 and so ,he sacrificed ,himself to give the spirit of life4 ,he perished in body so as to quicken others by the spirit4 ,the second meaning of sacrifice is this3 ,christ was like a seed1 and this seed sacrificed its own form so that the tree might grow and develop4 ,although the form of the seed was destroyed1 its reality became apparent in perfect majesty and beauty in the form of a tree4 ,the position of ,christ was that of absolute perfection2 ,he made ,his divine perfections shine like the sun upon all believing souls1 and the bounties of the light shone and radiated in the reality of men4 ,this is why ,he says3 8,i am the bread which descended from heaven2 whosoever shall eat of this bread will not die07#aja7--that is to say1 that whosoever shall partake of this divine food will attain unto eternal life3 that is1 every one who partakes of this bounty and receives these perfections will find eternal life1 will obtain preexistent favors1 will be freed from the darkness of error1 and will be illuminated by the light of ,his guidance4 ,the form of the seed was sacrificed for the tree1 but its perfections1 because of this sacrifice1 became evident and apparent--the tree1 the branches1 the leaves and the blossoms being concealed in the seed4 ,when the form of the seed was sacrificed1 its perfections appeared in the perfect form of leaves1 blossoms and fruits4 #cj3 ,,adam ,,and ,,eve ,question4--,what is the truth of the story of ,adam1 and ,his eating of the fruit of the tree8 ,answer4--,in the ,bible it is written that ,god put ,adam in the garden of ,eden1 to cultivate and take care of it1 and said to ,him3 8,eat of every tree of the garden except the tree of good and evil1 for if ,you eat of that1 ,you will die407#ajb7 ,then it is said that ,god caused ,adam to sleep1 and ,he took one of ,his ribs and created woman in order that she might be ,his companion4 ,after that it is said the serpent induced the woman to eat of the tree1 saying3 8,god has forbidden you to eat of the tree in order that your eyes may not be opened1 and that you may not know good from evil407#ajc7 ,then ,eve ate from the tree and gave unto ,adam1 ,who also ate2 their eyes were opened1 they found themselves naked1 and they hid their bodies with leaves4 ,in consequence of this act they received the reproaches of ,god4 ,god said to ,adam3 8,hast ,thou eaten of the forbidden tree80 ,adam answered3 8,eve tempted ,me1 and ,i did eat40 ,god then reproved ,eve2 ,eve said3 8,the serpent tempted me1 and ,i did eat40 ,for this the serpent was cursed1 and enmity was put between the serpent and ,eve1 and between their descendants4 ,and ,god said3 8,the man is become like unto ,us1 knowing good and evil1 and perhaps ,he will eat of the tree of life and live forever40 ,so ,god guarded the tree of life47#ajd7 ,if we take this story in its apparent meaning1 according to the interpretation of the masses1 it is indeed extraordinary4 ,the intelligence cannot accept it1 affirm it1 or imagine it2 for such arrangements1 such details1 such speeches and reproaches are far from being those of an intelligent man1 how much less of the ,divinity--that ,divinity ,who has organized this infinite universe in the most perfect form1 and its innumerable inhabitants with absolute system1 strength and perfection4 ,we must reflect a little3 if the literal meaning of this story were attributed to a wise man1 certainly all would logically deny that this arrangement1 this invention1 could have emanated from an intelligent being4 ,therefore1 this story of ,adam and ,eve who ate from the tree1 and their expulsion from ,paradise1 must be thought of simply as a symbol4 ,it contains divine mysteries and universal meanings1 and it is capable of marvelous explanations4 ,only those who are initiated into mysteries1 and those who are near the ,court of the ,all-,powerful1 are aware of these secrets4 ,hence these verses of the ,bible have numerous meanings4 ,we will explain one of them1 and we will say3 ,adam signifies the heavenly spirit of ,adam1 and ,eve ,his human soul4 ,for in some passages in the ,holy ,books where women are mentioned1 they represent the soul of man4 ,the tree of good and evil signifies the human world2 for the spiritual and divine world is purely good and absolutely luminous1 but in the human world light and darkness1 good and evil1 exist as opposite conditions4 ,the meaning of the serpent is attachment to the human world4 ,this attachment of the spirit to the human world led the soul and spirit of ,adam from the world of freedom to the world of bondage and caused ,him to turn from the ,kingdom of ,unity to the human world4 ,when the soul and spirit of ,adam entered the human world1 ,he came out from the paradise of freedom and fell into the world of bondage4 ,from the height of purity and absolute goodness1 ,he entered into the world of good and evil4 ,the tree of life is the highest degree of the world of existence3 the position of the ,word of ,god1 and the supreme ,manifestation4 ,therefore1 that position has been preserved2 and1 at the appearance of the most noble supreme ,manifestation1 it became apparent and clear4 ,for the position of ,adam1 with regard to the appearance and manifestation of the divine perfections1 was in the embryonic condition2 the position of ,christ was the condition of maturity and the age of reason2 and the rising of the ,greatest ,luminary7#aje7 was the condition of the perfection of the essence and of the qualities4 ,this is why in the supreme ,paradise the tree of life is the expression for the center of absolutely pure sanctity--that is to say1 of the divine supreme ,manifestation4 ,from the days of ,adam until the days of ,christ1 ,they spoke little of eternal life and the heavenly universal perfections4 ,this tree of life was the position of the ,reality of ,christ2 through ,his manifestation it was planted and adorned with everlasting fruits4 ,now consider how far this meaning conforms to the reality4 ,for the spirit and the soul of ,adam1 when they were attached to the human world1 passed from the world of freedom into the world of bondage1 and ,his descendants continued in bondage4 ,this attachment of the soul and spirit to the human world1 which is sin1 was inherited by the descendants of ,adam1 and is the serpent which is always in the midst of1 and at enmity with1 the spirits and the descendants of ,adam4 ,that enmity continues and endures4 ,for attachment to the world has become the cause of the bondage of spirits1 and this bondage is identical with sin1 which has been transmitted from ,adam to ,his posterity4 ,it is because of this attachment that men have been deprived of essential spirituality and exalted position4 ,when the sanctified breezes of ,christ and the holy light of the ,greatest ,luminary7#ajf7 were spread abroad1 the human realities--that is to say1 those who turned toward the ,word of ,god and received the profusion of ,his bounties--were saved from this attachment and sin1 obtained everlasting life1 were delivered from the chains of bondage1 and attained to the world of liberty4 ,they were freed from the vices of the human world1 and were blessed by the virtues of the ,kingdom4 ,this is the meaning of the words of ,christ1 8,i gave ,my blood for the life of the world07#ajg7--that is to say1 ,i have chosen all these troubles1 these sufferings1 calamities1 and even the greatest martyrdom1 to attain this object1 the remission of sins 7that is1 the detachment of spirits from the human world1 and their attraction to the divine world7 in order that souls may arise who will be the very essence of the guidance of mankind1 and the manifestations of the perfections of the ,supreme ,kingdom4 ,observe that if1 according to the suppositions of the ,people of the ,book17#ajh7 the meaning were taken in its exoteric sense1 it would be absolute injustice and complete predestination4 ,if ,adam sinned by going near the forbidden tree1 what was the sin of the glorious ,abraham1 and what was the error of ,moses the ,interlocutor8 ,what was the crime of ,noah the ,prophet8 ,what was the transgression of ,joseph the ,truthful8 ,what was the iniquity of the ,prophets of ,god1 and what was the trespass of ,john the ,chaste8 ,would the justice of ,god have allowed these enlightened ,manifestations1 on account of the sin of ,adam1 to find torment in hell until ,christ came and by the sacrifice of ,himself saved them from excruciating tortures8 ,such an idea is beyond every law and rule and cannot be accepted by any intelligent person4 ,no2 it means what has already been said3 ,adam is the spirit of ,adam1 and ,eve is ,his soul2 the tree is the human world1 and the serpent is that attachment to this world which constitutes sin1 and which has infected the descendants of ,adam4 ,christ by ,his holy breezes saved men from this attachment and freed them from this sin4 ,the sin in ,adam is relative to ,his position4 ,although from this attachment there proceed results1 nevertheless1 attachment to the earthly world1 in relation to attachment to the spiritual world1 is considered as a sin4 ,the good deeds of the righteous are the sins of the ,near ,ones4 ,this is established4 ,so bodily power is not only defective in relation to spiritual power2 it is weakness in comparison4 ,in the same way1 physical life1 in comparison with eternal life in the ,kingdom1 is considered as death4 ,so ,christ called the physical life death1 and said3 8,let the dead bury their dead407#aji7 ,though those souls possessed physical life1 yet in ,his eyes that life was death4 ,this is one of the meanings of the biblical story of ,adam4 ,reflect until you discover the others4 ,salutations be upon you4 #ca3 ,,explanation ,,of ,,blasphemy ,,against ,,the ,,holy ,,spirit ,question4--8,wherefore ,i say unto you1 ,all manner of sin and blasphemy shall be forgiven unto men3 but the blasphemy against the ,holy ,ghost shall not be forgiven unto men4 ,and whosoever speaketh a word against the ,son of man1 it shall be forgiven him3 but whosoever speaketh against the ,holy ,ghost1 it shall not be forgiven him1 neither in this world1 neither in the world to come40--7,matt4 #ab3ca-cb7 ,answer4--,the holy realities of the ,manifestations of ,god have two spiritual positions4 ,one is the place of manifestation1 which can be compared to the position of the globe of the sun1 and the other is the resplendency of the manifestation1 which is like its light and radiance2 these are the perfections of ,god--in other words1 the ,holy ,spirit4 ,for the ,holy ,spirit is the divine bounties and lordly perfections1 and these divine perfections are as the rays and heat of the sun4 ,the brilliant rays of the sun constitute its being1 and without them it would not be the sun4 ,if the manifestation and the reflection of the divine perfections were not in ,christ1 ,jesus would not be the ,messiah4 ,he is a ,manifestation because ,he reflects in ,himself the divine perfections4 ,the ,prophets of ,god are manifestations for the lordly perfections--that is1 the ,holy ,spirit is apparent in ,them4 ,if a soul remains far from the manifestation1 he may yet be awakened2 for he did not recognize the manifestation of the divine perfections4 ,but if he loathe the divine perfections themselves--in other words1 the ,holy ,spirit--it is evident that he is like a bat which hates the light4 ,this detestation of the light has no remedy and cannot be forgiven--that is to say1 it is impossible for him to come near unto ,god4 ,this lamp is a lamp because of its light2 without the light it would not be a lamp4 ,now if a soul has an aversion for the light of the lamp1 he is1 as it were1 blind1 and cannot comprehend the light2 and blindness is the cause of everlasting banishment from ,god4 ,it is evident that the souls receive grace from the bounty of the ,holy ,spirit which appears in the ,manifestations of ,god1 and not from the personality of the ,manifestation4 ,therefore1 if a soul does not receive grace from the bounties of the ,holy ,spirit1 he remains deprived of the divine gift1 and the banishment itself puts the soul beyond the reach of pardon4 ,this is why many people who were the enemies of the ,manifestations1 and who did not recognize ,them1 when once they had known ,them became ,their friends4 ,so enmity toward the ,manifestation did not become the cause of perpetual banishment1 for they who indulged in it were the enemies of the light-holders1 not knowing that ,they were the shining lights of ,god4 ,they were not the enemies of the light1 and when once they understood that the light-holder was the place of manifestation of the light1 they became sincere friends of it4 ,the meaning is this3 to remain far from the light-holder does not entail everlasting banishment1 for one may become awakened and vigilant2 but enmity toward the light is the cause of everlasting banishment1 and for this there is no remedy4 #cb3 ,,explanation ,,of ,,the ,,verse 8,,for ,,many ,,are ,,called ,,but ,,few ,,are ,,chosen0 ,question4--,in the ,gospel ,christ said3 8,many are called1 but few are chosen107#aaj7 and in the ,qur'n it is written3 8,he will confer particular mercy on whom ,he pleaseth40 ,what is the wisdom of this8 ,answer4--,know that the order and the perfection of the whole universe require that existence should appear in numberless forms4 ,for existing beings could not be embodied in only one degree1 one station1 one kind1 one species and one class2 undoubtedly1 the difference of degrees and distinction of forms1 and the variety of genus and species1 are necessary--that is to say1 the degree of mineral1 vegetable1 animal substances1 and of man1 are inevitable2 for the world could not be arranged1 adorned1 organized and perfected with man alone4 ,in the same way1 with only animals1 only plants or only minerals1 this world could not show forth beautiful scenery1 exact organization and exquisite adornment4 ,without doubt it is because of the varieties of degrees1 stations1 species and classes that existence becomes resplendent with utmost perfection4 ,for example1 if this tree were entirely fruit1 the vegetable perfections could not be attained2 for leaves1 blossoms and fruits are all necessary so that the tree may be adorned with utmost beauty and perfection4 ,in the same way consider the body of man4 ,it must be composed of different organs1 parts and members4 ,human beauty and perfection require the existence of the ear1 the eye1 the brain and even that of the nails and hair2 if man were all brain1 eyes or ears1 it would be equivalent to imperfection4 ,so the absence of hair1 eyelashes1 teeth and nails would be an absolute defect1 though in comparison with the eye they are without feeling1 and in this resemble the mineral and plant2 but their absence in the body of man is necessarily faulty and displeasing4 ,as the degrees of existence are different and various1 some beings are higher in the scale than others4 ,therefore1 it is by the will and wish of ,god that some creatures are chosen for the highest degree1 as man1 and some others are placed in the middle degree1 as the vegetable1 and some are left in the lowest degree1 like the mineral4 ,it is from the bounty of ,god that man is selected for the highest degree2 and the differences which exist between men in regard to spiritual progress and heavenly perfections are also due to the choice of the ,compassionate ,one4 ,for faith1 which is life eternal1 is the sign of bounty1 and not the result of justice4 ,the flame of the fire of love1 in this world of earth and water1 comes through the power of attraction and not by effort and striving4 ,nevertheless1 by effort and perseverance1 knowledge1 science and other perfections can be acquired2 but only the light of the ,divine ,beauty can transport and move the spirits through the force of attraction4 ,therefore1 it is said3 8,many are called1 but few are chosen407#aaa7 ,but the material beings are not despised1 judged and held responsible for their own degree and station4 ,for example1 mineral1 vegetable and animal in their various degrees are acceptable2 but if in their own degree they remain imperfect1 they are blamable1 the degree itself being purely perfect4 ,the differences among mankind are of two sorts3 one is a difference of station1 and this difference is not blameworthy4 ,the other is a difference of faith and assurance2 the loss of these is blameworthy1 for then the soul is overwhelmed by his desires and passions1 which deprive him of these blessings and prevent him from feeling the power of attraction of the love of ,god4 ,though that man is praiseworthy and acceptable in his station1 yet as he is deprived of the perfections of that degree1 he will become a source of imperfections1 for which he is held responsible47#aab7 #cc3 ,,the 8,,return0 ,,spoken ,,of ,,by ,,the ,,prophets ,question4--,will you explain the subject of ,return8 ,answer4--,bah'u'llh has explained this question fully and clearly in the qn47#aac7 ,read it1 and the truth of this subject will become apparent4 ,but since you have asked about it1 ,i will explain it briefly4 ,we will begin to elucidate it from the ,gospel1 for there it is plainly said that when ,john1 the son of ,zacharias1 appeared and gave to men the glad tidings of the ,kingdom of ,god1 they asked him1 8,who art thou8 ,art thou the promised ,messiah80 ,he replied1 8,i am not the ,messiah40 ,then they asked him1 8,art thou ,elijah80 ,he said1 8,i am not407#aad7 ,these words prove and show that ,john1 the son of ,zacharias1 was not the promised ,elias4 ,but on the day of the transfiguration on ,mount ,tabor ,christ said plainly that ,john1 the son of ,zacharias1 was the promised ,elias4 ,in chapter #i1 verses #aa-ac1 of the ,gospel of ,mark1 it is said3 8,and they asked ,him1 saying1 ,why say the scribes that ,elias must first come8 ,and ,he answered and told them1 ,elias verily cometh first1 and restoreth all things2 and how it is written of the ,son of man1 that ,he must suffer many things1 and be set at nought4 ,but ,i say unto you1 ,that ,elias is indeed come1 and they have done unto him whatsoever they listed1 as it is written of him40 ,in chapter #ag1 verse #ac1 of ,matthew1 it is said3 8,then the disciples understood that ,he spake unto them of ,john the ,baptist40 ,they asked ,john the ,baptist1 8,are you ,elias80 ,he answered1 8,no1 ,i am not10 although it is said in the ,gospel that ,john was the promised ,elias1 and ,christ also said so clearly47#aae7 ,then if ,john was ,elias1 why did he say1 8,i am not08 ,and if he was not ,elias1 why did ,christ say that he was8 ,the explanation is this3 not the personality1 but the reality of the perfections1 is meant--that is to say1 the same perfections that were in ,elias existed in ,john the ,baptist and were exactly realized in him4 ,therefore1 ,john the ,baptist was the promised ,elias4 ,in this case not the essence17#aaf7 but the qualities1 are regarded4 ,for example1 there was a flower last year1 and this year there is also a flower2 ,i say the flower of last year has returned4 ,now1 ,i do not mean that same flower in its exact individuality has come back2 but as this flower has the same qualities as that of last year--as it has the same perfume1 delicacy1 color and form--,i say the flower of last year has returned1 and this flower is the former flower4 ,when spring comes1 we say last year's spring has come back because all that was found in last year's spring exists in this spring4 ,that is why ,christ said1 8,you will see all that happened in the days of the former ,prophets40 ,we will give another illustration4 ,the seed of last year is sown1 branches and leaves grow forth1 blossoms and fruits appear1 and all has again returned to seed4 ,when this second seed is planted1 a tree will grow from it1 and once more those branches1 leaves1 blossoms and fruits will return1 and that tree will appear in perfection4 ,as the beginning was a seed and the end is a seed1 we say that the seed has returned4 ,when we look at the substance of the tree1 it is another substance1 but when we look at the blossoms1 leaves and fruits1 the same fragrance1 delicacy and taste are produced4 ,therefore1 the perfection of the tree has returned a second time4 ,in the same way1 if we regard the return of the individual1 it is another individual2 but if we regard the qualities and perfections1 the same have returned4 ,therefore1 when ,christ said1 8,this is ,elias10 ,he meant3 this person is a manifestation of the bounty1 the perfections1 the character1 the qualities and the virtues of ,elias4 ,john the ,baptist said1 8,i am not ,elias40 ,christ considered the qualities1 the perfections1 the character and the virtues of both1 and ,john regarded his substance and individuality4 ,it is like this lamp3 it was here last night1 and tonight it is also lighted1 and tomorrow night it will also shine4 ,we say that the lamp of this night is the same light as that of last night1 and that it has returned4 ,it refers to the light1 and not to the oil1 the wick or the holder4 ,this subject is fully and clearly explained in the ,kitb-i-qn4 #cd3 ,,peter',s ,,confession ,,of ,,faith ,question4--,in the ,gospel of ,st4 ,matthew it is said3 8,thou art ,peter1 and upon this rock ,i will build ,my church407#aag7 ,what is the meaning of this verse8 ,answer4--,this utterance of ,christ is a confirmation of the statement of ,peter1 when ,christ asked3 ,whom do you believe ,me to be8 and ,peter answered3 ,i believe that 8,thou art the ,son of the living ,god40 ,then ,christ said to him3 8,thou art ,peter07#aah7--;for ,cephas in ,aramaic means rock--8and upon this rock ,i will build ,my church40 ,for the others in answer to ,christ said that ,he was ,elias1 and some said ,john the ,baptist1 and some others ,jeremias or one of the ,prophets47#aai7 ,christ wished by suggestion1 or an allusion1 to confirm the words of ,peter2 so on account of the suitability of his name1 ,peter1 ,he said3 8and upon this rock ,i will build ,my church10 meaning1 thy belief that ,christ is the ,son of the living ,god will be the foundation of the ,religion of ,god1 and upon this belief the foundation of the church of ,god--which is the ,law of ,god--shall be established4 ,the existence of the tomb of ,peter in ,rome is doubtful2 it is not authenticated4 ,some say it is in ,antioch4 ,moreover1 let us compare the lives of some of the ,popes with the religion of ,christ4 ,christ1 hungry and without shelter1 ate herbs in the wilderness1 and was unwilling to hurt the feelings of anyone4 ,the ,pope sits in a carriage covered with gold and passes his time in the utmost splendor1 amidst such pleasures and luxuries1 such riches and adoration1 as kings have never had4 ,christ hurt no one1 but some of the ,popes killed innocent people3 refer to history4 ,how much blood the ,popes have shed merely to retain temporal power6 ,for mere differences of opinion they arrested1 imprisoned and slew thousands of the servants of the world of humanity and learned men who had discovered the secrets of nature4 ,to what a degree they opposed the truth6 ,reflect upon the instructions of ,christ1 and investigate the habits and customs of the ,popes4 ,consider3 is there any resemblance between the instructions of ,christ and the manner of government of the ,popes8 ,we do not like to criticize1 but the history of the ,vatican is very extraordinary4 ,the purport of our argument is this1 that the instructions of ,christ are one thing1 and the manner of the ,papal government is quite another2 they do not agree4 ,see how many ,protestants have been killed by the order of the ,popes1 how many tyrannies and oppressions have been countenanced1 and how many punishments and tortures have been inflicted6 ,can any of the sweet fragrances of ,christ be detected in these actions8 ,no6 in the name of ,god6 ,these people did not obey ,christ1 while ,saint ,barbara1 whose picture is before us1 did obey ,christ1 and followed in ,his footsteps1 and put ,his commands into practice4 ,among the ,popes there are also some blessed souls who followed in the footsteps of ,christ1 particularly in the first centuries of the ,christian era when temporal things were lacking and the tests of ,god were severe4 ,but when they came into possession of governmental power1 and worldly honor and prosperity were gained1 the ,papal government entirely forgot ,christ and was occupied with temporal power1 grandeur1 comfort and luxuries4 ,it killed people1 opposed the diffusion of learning1 tormented the men of science1 obstructed the light of knowledge1 and gave the order to slay and to pillage4 ,thousands of souls1 men of science and learning1 and sinless ones1 perished in the prisons of ,rome4 ,with all these proceedings and actions1 how can the ,vicarship of ,christ be believed in8 ,the ,papal ,see has constantly opposed knowledge2 even in ,europe it is admitted that religion is the opponent of science1 and that science is the destroyer of the foundations of religion4 ,while the religion of ,god is the promoter of truth1 the founder of science and knowledge1 it is full of goodwill for learned men2 it is the civilizer of mankind1 the discoverer of the secrets of nature1 and the enlightener of the horizons of the world4 ,consequently1 how can it be said to oppose knowledge8 ,god forbid6 ,nay1 for ,god1 knowledge is the most glorious gift of man and the most noble of human perfections4 ,to oppose knowledge is ignorant1 and he who detests knowledge and science is not a man1 but rather an animal without intelligence4 ,for knowledge is light1 life1 felicity1 perfection1 beauty and the means of approaching the ,threshold of ,unity4 ,it is the honor and glory of the world of humanity1 and the greatest bounty of ,god4 ,knowledge is identical with guidance1 and ignorance is real error4 ,happy are those who spend their days in gaining knowledge1 in discovering the secrets of nature1 and in penetrating the subtleties of pure truth6 ,woe to those who are contented with ignorance1 whose hearts are gladdened by thoughtless imitation1 who have fallen into the lowest depths of ignorance and foolishness1 and who have wasted their lives6 #ce3 ,,predestination ,question4--,if ,god has knowledge of an action which will be performed by someone1 and it has been written on the ,tablet of ,fate1 is it possible to resist it8 ,answer4--,the foreknowledge of a thing is not the cause of its realization2 for the essential knowledge of ,god surrounds1 in the same way1 the realities of things1 before as well as after their existence1 and it does not become the cause of their existence4 ,it is a perfection of ,god4 ,but that which was prophesied by the inspiration of ,god through the tongues of the ,prophets1 concerning the appearance of the ,promised ,one of the ,bible1 was not the cause of the manifestation of ,christ4 ,the hidden secrets of the future were revealed to the ,prophets1 and ,they thus became acquainted with the future events which ,they announced4 ,this knowledge and these prophecies were not the cause of the occurrences4 ,for example1 tonight everyone knows that after seven hours the sun will rise1 but this general foreknowledge does not cause the rising and appearance of the sun4 ,therefore1 the knowledge of ,god in the realm of contingency does not produce the forms of the things4 ,on the contrary1 it is purified from the past1 present and future4 ,it is identical with the reality of the things2 it is not the cause of their occurrence4 ,in the same way1 the record and the mention of a thing in the ,book does not become the cause of its existence4 ,the ,prophets1 through the divine inspiration1 knew what would come to pass4 ,for instance1 through the divine inspiration ,they knew that ,christ would be martyred1 and ,they announced it4 ,now1 was ,their knowledge and information the cause of the martyrdom of ,christ8 ,no2 this knowledge is a perfection of the ,prophets and did not cause the martyrdom4 ,the mathematicians by astronomical calculations know that at a certain time an eclipse of the moon or the sun will occur4 ,surely this discovery does not cause the eclipse to take place4 ,this is1 of course1 only an analogy and not an exact image4 ,,part ,,three3 ,,on ,,the ,,powers ,,and ,,conditions ,,of ,,the ,,manifestations ,,of ,,god #cf3 ,,the ,,five ,,aspects ,,of ,,spirit ,know that1 speaking generally1 there are five divisions of the spirit4 ,first the vegetable spirit3 this is a power which results from the combination of elements and the mingling of substances by the decree of the ,supreme ,god1 and from the influence1 the effect and connection of other existences4 ,when these substances and elements are separated from each other1 the power of growth also ceases to exist4 ,so1 to use another figure1 electricity results from the combination of elements1 and when these elements are separated1 the electric force is dispersed and lost4 ,such is the vegetable spirit4 ,after this is the animal spirit1 which also results from the mingling and combination of elements4 ,but this combination is more complete1 and through the decree of the ,almighty ,lord a perfect mingling is obtained1 and the animal spirit--in other words1 the power of the senses--is produced4 ,it will perceive the reality of things from that which is seen and visible1 audible1 edible1 tangible1 and that which can be smelled4 ,after the dissociation and decomposition of the combined elements this spirit also will naturally disappear4 ,it is like this lamp which you see3 when the oil and wick and fire are brought together1 light is the result2 but when the oil is finished and the wick consumed1 the light will also vanish and be lost4 ,the human spirit may be likened to the bounty of the sun shining on a mirror4 ,the body of man1 which is composed from the elements1 is combined and mingled in the most perfect form2 it is the most solid construction1 the noblest combination1 the most perfect existence4 ,it grows and develops through the animal spirit4 ,this perfected body can be compared to a mirror1 and the human spirit to the sun4 ,nevertheless1 if the mirror breaks1 the bounty of the sun continues2 and if the mirror is destroyed or ceases to exist1 no harm will happen to the bounty of the sun1 which is everlasting4 ,this spirit has the power of discovery2 it encompasses all things4 ,all these wonderful signs1 these scientific discoveries1 great enterprises and important historical events which you know are due to it4 ,from the realm of the invisible and hidden1 through spiritual power1 it brought them to the plane of the visible4 ,so man is upon the earth1 yet he makes discoveries in the heavens4 ,from known realities--that is to say1 from the things which are known and visible--he discovers unknown things4 ,for example1 man is in this hemisphere2 but1 like ,columbus1 through the power of his reason he discovers another hemisphere--that is1 ,america--which was until then unknown4 ,his body is heavy1 but through the help of vehicles which he invents1 he is able to fly4 ,he is slow of movement1 but by vehicles which he invents he travels to the ,east and ,west with extreme rapidity4 ,briefly1 this power embraces all things4 ,but the spirit of man has two aspects3 one divine1 one satanic--that is to say1 it is capable of the utmost perfection1 or it is capable of the utmost imperfection4 ,if it acquires virtues1 it is the most noble of the existing beings2 and if it acquires vices1 it becomes the most degraded existence4 ,the fourth degree of spirit is the heavenly spirit2 it is the spirit of faith and the bounty of ,god2 it comes from the breath of the ,holy ,spirit1 and by the divine power it becomes the cause of eternal life4 ,it is the power which makes the earthly man heavenly1 and the imperfect man perfect4 ,it makes the impure to be pure1 the silent eloquent2 it purifies and sanctifies those made captive by carnal desires2 it makes the ignorant wise4 ,the fifth spirit is the ,holy ,spirit4 ,this ,holy ,spirit is the mediator between ,god and ,his creatures4 ,it is like a mirror facing the sun4 ,as the pure mirror receives light from the sun and transmits this bounty to others1 so the ,holy ,spirit is the mediator of the ,holy ,light from the ,sun of ,reality1 which it gives to the sanctified realities4 ,it is adorned with all the divine perfections4 ,every time it appears1 the world is renewed1 and a new cycle is founded4 ,the body of the world of humanity puts on a new garment4 ,it can be compared to the spring2 whenever it comes1 the world passes from one condition to another4 ,through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming1 and all sorts of flowers and sweet-scented herbs will grow2 the trees will have new life1 and new fruits will appear1 and a new cycle is founded4 ,the appearance of the ,holy ,spirit is like this4 ,whenever it appears1 it renews the world of humanity and gives a new spirit to the human realities3 it arrays the world of existence in a praiseworthy garment1 dispels the darkness of ignorance1 and causes the radiation of the light of perfections4 ,christ with this power has renewed this cycle2 the heavenly spring with the utmost freshness and sweetness spread its tent in the world of humanity1 and the life-giving breeze perfumed the nostrils of the enlightened ones4 ,in the same way1 the appearance of ,bah'u'llh was like a new springtime which appeared with holy breezes1 with the hosts of everlasting life1 and with heavenly power4 ,it established the ,throne of the ,divine ,kingdom in the center of the world and1 by the power of the ,holy ,spirit1 revived souls and established a new cycle4 #cg3 ,,the ,,divinity ,,can ,,only ,,be ,,comprehended ,,through ,,the ,,divine ,,manifestations ,question4--,what connection has the ,reality of ,divinity with the ,lordly ,rising-places and the ,divine ,dawning-points8 ,answer4--,know that the ,reality of ,divinity or the substance of the ,essence of ,oneness is pure sanctity and absolute holiness--that is to say1 it is sanctified and exempt from all praise4 ,the whole of the supreme attributes of the degrees of existence1 in reference to this plane1 are only imaginations4 ,it is invisible1 incomprehensible1 inaccessible1 a pure essence which cannot be described1 for the ,divine ,essence surrounds all things4 ,verily1 that which surrounds is greater than the surrounded1 and the surrounded cannot contain that by which it is surrounded1 nor comprehend its reality4 ,however far mind may progress1 though it may reach to the final degree of comprehension1 the limit of understanding1 it beholds the divine signs and attributes in the world of creation and not in the world of ,god4 ,for the essence and the attributes of the ,lord of ,unity are in the heights of sanctity1 and for the minds and understandings there is no way to approach that position4 8,the way is closed1 and seeking is forbidden40 ,it is evident that the human understanding is a quality of the existence of man1 and that man is a sign of ,god3 how can the quality of the sign surround the creator of the sign8--that is to say1 how can the understanding1 which is a quality of the existence of man1 comprehend ,god8 ,therefore1 the ,reality of the ,divinity is hidden from all comprehension1 and concealed from the minds of all men4 ,it is absolutely impossible to ascend to that plane4 ,we see that everything which is lower is powerless to comprehend the reality of that which is higher4 ,so the stone1 the earth1 the tree1 however much they may evolve1 cannot comprehend the reality of man and cannot imagine the powers of sight1 of hearing1 and of the other senses1 although they are all alike created4 ,therefore1 how can man1 the created1 understand the reality of the pure ,essence of the ,creator8 ,this plane is unapproachable by the understanding2 no explanation is sufficient for its comprehension1 and there is no power to indicate it4 ,what has an atom of dust to do with the pure world1 and what relation is there between the limited mind and the infinite world8 ,minds are powerless to comprehend ,god1 and the souls become bewildered in explaining ,him4 8,the eyes see ,him not1 but ,he seeth the eyes4 ,he is the ,omniscient1 the ,knower407#abj7 ,consequently1 with reference to this plane of existence1 every statement and elucidation is defective1 all praise and all description are unworthy1 every conception is vain1 and every meditation is futile4 ,but for this ,essence of the essences1 this ,truth of truths1 this ,mystery of mysteries1 there are reflections1 auroras1 appearances and resplendencies in the world of existence4 ,the dawning-place of these splendors1 the place of these reflections1 and the appearance of these manifestations are the ,holy ,dawning-places1 the ,universal ,realities and the ,divine ,beings1 ,who are the true mirrors of the sanctified ,essence of ,god4 ,all the perfections1 the bounties1 the splendors which come from ,god are visible and evident in the ,reality of the ,holy ,manifestations1 like the sun which is resplendent in a clear polished mirror with all its perfections and bounties4 ,if it be said that the mirrors are the manifestations of the sun and the dawning-places of the rising star1 this does not mean that the sun has descended from the height of its sanctity and become incorporated in the mirror1 nor that the ,unlimited ,reality is limited to this place of appearance4 ,god forbid6 ,this is the belief of the adherents of anthropomorphism4 ,no2 all the praises1 the descriptions and exaltations refer to the ,holy ,manifestations--that is to say1 all the descriptions1 the qualities1 the names and the attributes which we mention return to the ,divine ,manifestations2 but as no one has attained to the reality of the ,essence of ,divinity1 so no one is able to describe1 explain1 praise or glorify it4 ,therefore1 all that the human reality knows1 discovers and understands of the names1 the attributes and the perfections of ,god refer to these ,holy ,manifestations4 ,there is no access to anything else3 8the way is closed1 and seeking is forbidden40 ,nevertheless1 we speak of the names and attributes of the ,divine ,reality1 and we praise ,him by attributing to ,him sight1 hearing1 power1 life and knowledge4 ,we affirm these names and attributes1 not to prove the perfections of ,god1 but to deny that ,he is capable of imperfections4 ,when we look at the existing world1 we see that ignorance is imperfection and knowledge is perfection2 therefore1 we say that the sanctified ,essence of ,god is wisdom4 ,weakness is imperfection1 and power is perfection2 consequently1 we say that the sanctified ,essence of ,god is the acme of power4 ,it is not that we can comprehend ,his knowledge1 ,his sight1 ,his power and life1 for it is beyond our comprehension2 for the essential names and attributes of ,god are identical with ,his ,essence1 and ,his ,essence is above all comprehension4 ,if the attributes are not identical with the ,essence1 there must also be a multiplicity of preexistences1 and differences between the attributes and the ,essence must also exist2 and as ,preexistence is necessary1 therefore1 the sequence of preexistences would become infinite4 ,this is an evident error4 ,accordingly all these attributes1 names1 praises and eulogies apply to the ,places of ,manifestation2 and all that we imagine and suppose beside them is mere imagination1 for we have no means of comprehending that which is invisible and inaccessible4 ,this is why it is said3 8,all that you have distinguished through the illusion of your imagination in your subtle mental images is but a creation like unto yourself1 and returns to you407#aba7 ,it is clear that if we wish to imagine the ,reality of ,divinity1 this imagination is the surrounded1 and we are the surrounding one2 and it is sure that the one who surrounds is greater than the surrounded4 ,from this it is certain and evident that if we imagine a ,divine ,reality outside of the ,holy ,manifestations1 it is pure imagination1 for there is no way to approach the ,reality of ,divinity which is not cut off to us1 and all that we imagine is mere supposition4 ,therefore1 reflect that different peoples of the world are revolving around imaginations and are worshipers of the idols of thoughts and conjectures4 ,they are not aware of this2 they consider their imaginations to be the ,reality which is withdrawn from all comprehension and purified from all descriptions4 ,they regard themselves as the people of ,unity1 and the others as worshipers of idols2 but idols at least have a mineral existence1 while the idols of thoughts and the imaginations of man are but fancies2 they have not even mineral existence4 8,take heed ye who are endued with discernment407#abb7 ,know that the attributes of perfection1 the splendor of the divine bounties1 and the lights of inspiration are visible and evident in all the ,holy ,manifestations2 but the glorious ,word of ,god1 ,christ1 and the ,greatest ,name1 ,bah'u'llh1 are manifestations and evidences which are beyond imagination1 for ,they possess all the perfections of the former ,manifestations2 and more than that1 ,they possess some perfections which make the other ,manifestations dependent upon ,them4 ,so all the ,prophets of ,israel were centers of inspiration2 ,christ also was a receiver of inspiration1 but what a difference between the inspiration of the ,word of ,god and the revelations of ,isaiah1 ,jeremiah and ,elijah6 ,reflect that light is the expression of the vibrations of the etheric matter3 the nerves of the eye are affected by these vibrations1 and sight is produced4 ,the light of the lamp exists through the vibration of the etheric matter2 so also does that of the sun1 but what a difference between the light of the sun and that of the stars or the lamp6 ,the spirit of man appears and is manifest in the embryonic condition1 and also in that of childhood and of maturity1 and it is resplendent and evident in the condition of perfection4 ,the spirit is one1 but in the embryonic condition the power of sight and of hearing is lacking4 ,in the state of maturity and perfection it appears in the utmost splendor and brilliance4 ,in the same way the seed in the beginning becomes leaves and is the place where the vegetable spirit appears2 in the condition of fruit it manifests the same spirit--that is to say1 the power of growth appears in the utmost perfection2 but what a difference between the condition of the leaves and that of the fruit6 ,for from the fruit a hundred thousand leaves appear1 though they all grow and develop through the same vegetable spirit4 ,notice the difference between the virtues and perfections of ,christ1 the splendors and brilliance of ,bah'u'llh1 and the virtues of the ,prophets of ,israel1 such as ,ezekiel or ,samuel4 ,all were the manifestations of inspiration1 but between them there is an infinite difference4 ,salutations6 #ch3 ,,the ,,three ,,stations ,,of ,,the ,,divine ,,manifestations ,know that the ,holy ,manifestations1 though ,they have the degrees of endless perfections1 yet1 speaking generally1 have only three stations4 ,the first station is the physical2 the second station is the human1 which is that of the rational soul2 the third is that of the divine appearance and the heavenly splendor4 ,the physical station is phenomenal2 it is composed of elements1 and necessarily everything that is composed is subject to decomposition4 ,it is not possible that a composition should not be disintegrated4 ,the second is the station of the rational soul1 which is the human reality4 ,this also is phenomenal1 and the ,holy ,manifestations share it with all mankind4 ,know that1 although the human soul has existed on the earth for prolonged times and ages1 yet it is phenomenal4 ,as it is a divine sign1 when once it has come into existence1 it is eternal4 ,the spirit of man has a beginning1 but it has no end2 it continues eternally4 ,in the same way the species existing on this earth are phenomenal1 for it is established that there was a time when these species did not exist on the surface of the earth4 ,moreover1 the earth has not always existed1 but the world of existence has always been1 for the universe is not limited to this terrestrial globe4 ,the meaning of this is that1 although human souls are phenomenal1 they are nevertheless immortal1 everlasting and perpetual2 for the world of things is the world of imperfection in comparison with that of man1 and the world of man is the world of perfection in comparison with that of things4 ,when imperfections reach the station of perfection1 they become eternal47#abc7 ,this is an example of which you must comprehend the meaning4 ,the third station is that of the divine appearance and heavenly splendor3 it is the ,word of ,god1 the ,eternal ,bounty1 the ,holy ,spirit4 ,it has neither beginning nor end1 for these things are related to the world of contingencies and not to the divine world4 ,for ,god the end is the same thing as the beginning4 ,so the reckoning of days1 weeks1 months and years1 of yesterday and today1 is connected with the terrestrial globe2 but in the sun there is no such thing--there is neither yesterday1 today nor tomorrow1 neither months nor years3 all are equal4 ,in the same way the ,word of ,god is purified from all these conditions and is exempt from the boundaries1 the laws and the limits of the world of contingency4 ,therefore1 the reality of prophethood1 which is the ,word of ,god and the perfect state of manifestation1 did not have any beginning and will not have any end2 its rising is different from all others and is like that of the sun4 ,for example1 its dawning in the sign of ,christ was with the utmost splendor and radiance1 and this is eternal and everlasting4 ,see how many conquering kings there have been1 how many statesmen and princes1 powerful organizers1 all of whom have disappeared1 whereas the breezes of ,christ are still blowing2 ,his light is still shining2 ,his melody is still resounding2 ,his standard is still waving2 ,his armies are still fighting2 ,his heavenly voice is still sweetly melodious2 ,his clouds are still showering gems2 ,his lightning is still flashing2 ,his reflection is still clear and brilliant2 ,his splendor is still radiating and luminous2 and it is the same with those souls who are under ,his protection and are shining with ,his light4 ,then it is evident that the ,manifestations possess three conditions3 the physical condition1 the condition of the rational soul1 and the condition of the divine appearance and heavenly splendor4 ,the physical condition will certainly become decomposed1 but the condition of the rational soul1 though it has a beginning1 has no end3 nay1 it is endowed with everlasting life4 ,but the ,holy ,reality1 of which ,christ says1 8,the ,father is in the ,son107#abd7 has neither beginning nor end4 ,when beginning is spoken of1 it signifies the state of manifesting2 and1 symbolically1 the condition of silence is compared to sleep4 ,for example1 a man is sleeping--when he begins to speak1 he is awake--but it is always the same individual1 whether he be asleep or awake2 no difference has occurred in his station1 his elevation1 his glory1 his reality or his nature4 ,the state of silence is compared to sleep1 and that of manifestation to wakefulness4 ,a man sleeping or waking is the same man2 sleep is one state1 and wakefulness is another4 ,the time of silence is compared to sleep1 and manifestation and guidance are compared to wakefulness4 ,in the ,gospel it is said1 8,in the beginning was the ,word1 and the ,word was with ,god407#abe7 ,then it is evident and clear that ,christ did not reach to the station of ,messiahship and its perfections at the time of baptism1 when the ,holy ,spirit descended upon ,him in the likeness of a dove4 ,nay1 the ,word of ,god from all eternity has always been1 and will be1 in the exaltation of sanctification4 #ci3 ,,the ,,human ,,condition ,,and ,,the ,,spiritual ,,condition ,,of ,,the ,,divine ,,manifestations ,we said that the ,manifestations have three planes4 ,first1 the physical reality1 which depends upon the body2 second1 the individual reality1 that is to say1 the rational soul2 third1 the divine appearance1 which is the divine perfections1 the cause of the life of existence1 of the education of souls1 of the guidance of people1 and of the enlightenment of the contingent world4 ,the physical state is the human state which perishes because it is composed of elements1 and all that is composed of elements will necessarily be decomposed and dispersed4 ,but the individual reality of the ,manifestations of ,god is a holy reality1 and for that reason it is sanctified and1 in that which concerns its nature and quality1 is distinguished from all other things4 ,it is like the sun1 which by its essential nature produces light and cannot be compared to the moon1 just as the particles that compose the globe of the sun cannot be compared with those which compose the moon4 ,the particles and organization of the former produce rays1 but the particles of which the moon is composed do not produce rays but need to borrow light4 ,so other human realities are those souls who1 like the moon1 take light from the sun2 but that ,holy ,reality is luminous in ,himself4 ,the third plane of that ,being7#abf7 is the ,divine ,bounty1 the splendor of the ,preexistent ,beauty1 and the radiance of the light of the ,almighty4 ,the individual realities of the ,divine ,manifestations have no separation from the ,bounty of ,god and the ,lordly ,splendor4 ,in the same way1 the orb of the sun has no separation from the light4 ,therefore1 it may be said that the ascension of the ,holy ,manifestation is simply the leaving of this elemental form4 ,for example1 if a lamp illumines this niche1 and if its light ceases to illuminate it because the niche is destroyed1 the bounty of the lamp is not cut off4 ,briefly1 in the ,holy ,manifestations the ,preexistent ,bounty is like the light1 the individuality is represented by the glass globe1 and the human body is like the niche3 if the niche is destroyed1 the lamp continues to burn4 ,the ,divine ,manifestations are so many different mirrors because ,they have a special individuality1 but that which is reflected in the mirrors is one sun4 ,it is clear that the reality of ,christ is different from that of ,moses4 ,verily1 from the beginning that ,holy ,reality7#abg7 is conscious of the secret of existence1 and from the age of childhood signs of greatness appear and are visible in ,him4 ,therefore1 how can it be that with all these bounties and perfections ,he should have no consciousness8 ,we have mentioned that the ,holy ,manifestations have three planes4 ,the physical condition1 the individual reality1 and the center of the appearance of perfection3 it is like the sun1 its heat and its light4 ,other individuals have the physical plane1 the plane of the rational soul--the spirit and mind47#abh7 ,so the saying1 8,i was asleep1 and the divine breezes passed over ,me1 and ,i awoke10 is like ,christ's saying1 8,the body is sad1 and the spirit is happy10 or again1 8,i am afflicted10 or 8,i am at ease10 or 8,i am troubled0--these refer to the physical condition and have no reference to the individual reality nor to the manifestation of the ,divine ,reality4 ,thus consider what thousands of vicissitudes can happen to the body of man1 but the spirit is not affected by them2 it may even be that some members of the body are entirely crippled1 but the essence of the mind remains and is everlasting4 ,a thousand accidents may happen to a garment1 but for the wearer of it there is no danger4 ,these words which ,bah'u'llh said1 8,i was asleep1 and the breeze passed over ,me1 and awakened ,me10 refer to the body4 ,in the world of ,god there is no past1 no future and no present2 all are one4 ,so when ,christ said1 8,in the beginning was the ,word07#abi7--that means it was1 is and shall be2 for in the world of ,god there is no time4 ,time has sway over creatures but not over ,god4 ,for example1 in the prayer ,he says1 8,hallowed be ,thy name02 the meaning is that ,thy name was1 is and shall be hallowed47#acj7 ,morning1 noon and evening are related to this earth1 but in the sun there is neither morning1 noon nor evening4 #dj3 ,,the ,,knowledge ,,of ,,the ,,divine ,,manifestations ,question4--,one of the powers possessed by the ,divine ,manifestations is knowledge4 ,to what extent is it limited8 ,answer4--,knowledge is of two kinds4 ,one is subjective and the other objective knowledge--that is to say1 an intuitive knowledge and a knowledge derived from perception4 ,the knowledge of things which men universally have is gained by reflection or by evidence--that is to say1 either by the power of the mind the conception of an object is formed1 or from beholding an object the form is produced in the mirror of the heart4 ,the circle of this knowledge is very limited because it depends upon effort and attainment4 ,but the second sort of knowledge1 which is the knowledge of being1 is intuitive2 it is like the cognizance and consciousness that man has of himself4 ,for example1 the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body1 and are aware of all the physical sensations2 in the same way1 they are aware of their power1 of their feelings1 and of their spiritual conditions4 ,this is the knowledge of being which man realizes and perceives1 for the spirit surrounds the body and is aware of its sensations and powers4 ,this knowledge is not the outcome of effort and study4 ,it is an existing thing2 it is an absolute gift4 ,since the ,sanctified ,realities1 the supreme ,manifestations of ,god1 surround the essence and qualities of the creatures1 transcend and contain existing realities and understand all things1 therefore1 ,their knowledge is divine knowledge1 and not acquired--that is to say1 it is a holy bounty2 it is a divine revelation4 ,we will mention an example expressly for the purpose of comprehending this subject4 ,the most noble being on the earth is man4 ,he embraces the animal1 vegetable and mineral kingdoms--that is to say1 these conditions are contained in him to such an extent that he is the possessor of these conditions and states2 he is aware of their mysteries and of the secrets of their existence4 ,this is simply an example and not an analogy4 ,briefly1 the supreme ,manifestations of ,god are aware of the reality of the mysteries of beings4 ,therefore1 ,they establish laws which are suitable and adapted to the state of the world of man1 for religion is the essential connection which proceeds from the realities of things4 ,the ,manifestation--that is1 the ,holy ,lawgiver--unless ,he is aware of the realities of beings1 will not comprehend the essential connection which proceeds from the realities of things1 and ,he will certainly not be able to establish a religion conformable to the facts and suited to the conditions4 ,the ,prophets of ,god1 the supreme ,manifestations1 are like skilled physicians1 and the contingent world is like the body of man3 the divine laws are the remedy and treatment4 ,consequently1 the doctor must be aware of1 and know1 all the members and parts1 as well as the constitution and state of the patient1 so that he can prescribe a medicine which will be beneficial against the violent poison of the disease4 ,in reality the doctor deduces from the disease itself the treatment which is suited to the patient1 for he diagnoses the malady1 and afterward prescribes the remedy for the illness4 ,until the malady be discovered1 how can the remedy and treatment be prescribed8 ,the doctor then must have a thorough knowledge of the constitution1 members1 organs and state of the patient1 and be acquainted with all diseases and all remedies1 in order to prescribe a fitting medicine4 ,religion1 then1 is the necessary connection which emanates from the reality of things2 and as the supreme ,manifestations of ,god are aware of the mysteries of beings1 therefore1 ,they understand this essential connection1 and by this knowledge establish the ,law of ,god4 #da3 ,,the ,,universal ,,cycles ,question4--,what is the real explanation of the cycles which occur in the world of existence8 ,answer4--,each one of the luminous bodies in this limitless firmament has a cycle of revolution which is of a different duration1 and every one revolves in its own orbit1 and again begins a new cycle4 ,so the earth1 every three hundred and sixty-five days1 five hours1 forty-eight minutes and a fraction1 completes a revolution2 and then it begins a new cycle--that is to say1 the first cycle is again renewed4 ,in the same way1 for the whole universe1 whether for the heavens or for men1 there are cycles of great events1 of important facts and occurrences4 ,when a cycle is ended1 a new cycle begins2 and the old one1 on account of the great events which take place1 is completely forgotten1 and not a trace or record of it will remain4 ,as you see1 we have no records of twenty thousand years ago1 although we have before proved by argument that life on this earth is very ancient4 ,it is not one hundred thousand1 or two hundred thousand1 or one million or two million years old2 it is very ancient1 and the ancient records and traces are entirely obliterated4 ,each of the ,divine ,manifestations has likewise a cycle1 and during the cycle ,his laws and commandments prevail and are performed4 ,when ,his cycle is completed by the appearance of a new ,manifestation1 a new cycle begins4 ,in this way cycles begin1 end and are renewed1 until a universal cycle is completed in the world1 when important events and great occurrences will take place which entirely efface every trace and every record of the past2 then a new universal cycle begins in the world1 for this universe has no beginning4 ,we have before stated proofs and evidences concerning this subject2 there is no need of repetition4 ,briefly1 we say a universal cycle in the world of existence signifies a long duration of time1 and innumerable and incalculable periods and epochs4 ,in such a cycle the ,manifestations appear with splendor in the realm of the visible until a great and supreme ,manifestation makes the world the center of ,his radiance4 ,his appearance causes the world to attain to maturity1 and the extension of ,his cycle is very great4 ,afterward1 other ,manifestations will arise under ,his shadow1 ,who according to the needs of the time will renew certain commandments relating to material questions and affairs1 while remaining under ,his shadow4 ,we are in the cycle which began with ,adam1 and its supreme ,manifestation is ,bah'u'llh4 #db3 ,,the ,,power ,,and ,,influence ,,of ,,the ,,divine ,,manifestations ,question4--,what is the degree of the power and the perfections of the ,thrones of ,reality1 the ,manifestations of ,god1 and what is the limit of ,their influence8 ,answer4--,consider the world of existence--that is to say1 the world of material things4 ,the solar system is dark and obscure1 and in it the sun is the center of light1 and all the planets of the system revolve around its might and are partakers of its bounty4 ,the sun is the cause of life and illumination1 and the means of the growth and development of all the beings of the solar system2 for without the bounty of the sun no living being could exist3 all would be dark and destroyed4 ,therefore1 it is evident and clear that the sun is the center of light and the cause of the life of the beings of the solar system4 ,in like manner1 the ,holy ,manifestations of ,god are the centers of the light of reality1 of the source of mysteries1 and of the bounties of love4 ,they are resplendent in the world of hearts and thoughts1 and shower eternal graces upon the world of spirits2 ,they give spiritual life and are shining with the light of realities and meanings4 ,the enlightenment of the world of thought comes from these centers of light and sources of mysteries4 ,without the bounty of the splendor and the instructions of these ,holy ,beings the world of souls and thoughts would be opaque darkness4 ,without the irrefutable teachings of those sources of mysteries the human world would become the pasture of animal appetites and qualities1 the existence of everything would be unreal1 and there would be no true life4 ,that is why it is said in the ,gospel3 8,in the beginning was the ,word10 meaning that it became the cause of all life47#aca7 ,now consider the influence of the sun upon the earthly beings1 what signs and results become evident and clear from its nearness and remoteness1 from its rising or its setting4 ,at one time it is autumn1 at another time spring2 or again it is summer or winter4 ,when the sun passes the line of the equator1 the life-giving spring will become manifest in splendor1 and when it is in the summer solstice1 the fruits will attain to the acme of perfection1 grains and plants will yield their produce1 and earthly beings will attain their most complete development and growth4 ,in like manner1 when the ,holy ,manifestation of ,god1 ,who is the sun of the world of ,his creation1 shines upon the worlds of spirits1 of thoughts and of hearts1 then the spiritual spring and new life appear1 the power of the wonderful springtime becomes visible1 and marvelous benefits are apparent4 ,as you have observed1 at the time of the appearance of each ,manifestation of ,god extraordinary progress has occurred in the world of minds1 thoughts and spirits4 ,for example1 in this divine age see what development has been attained in the world of minds and thoughts1 and it is now only the beginning of its dawn4 ,before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the paradise of ,eden4 ,if we were to explain the signs and bounties of each of the ,holy ,manifestations1 it would take too long4 ,think and reflect upon it yourself1 and then you will attain to the truth of this subject4 #dc3 ,,the ,,two ,,classes ,,of ,,prophets ,question4--,how many kinds of ,prophets are there8 ,answer4--,universally1 the ,prophets are of two kinds4 ,one are the independent ,prophets ,who are followed2 the other kind are not independent and are themselves followers4 ,the independent ,prophets are the lawgivers and the founders of a new cycle4 ,through ,their appearance the world puts on a new garment1 the foundations of religion are established1 and a new book is revealed4 ,without an intermediary ,they receive bounty from the ,reality of the ,divinity1 and ,their illumination is an essential illumination4 ,they are like the sun which is luminous in itself3 the light is its essential necessity2 it does not receive light from any other star4 ,these ,dawning-places of the morn of ,unity are the sources of bounty and the mirrors of the ,essence of ,reality4 ,the other ,prophets are followers and promoters1 for they are branches and not independent2 they receive the bounty of the independent ,prophets1 and they profit by the light of the ,guidance of the universal ,prophets4 ,they are like the moon1 which is not luminous and radiant in itself1 but receives its light from the sun4 ,the ,manifestations of universal ,prophethood ,who appeared independently are1 for example1 ,abraham1 ,moses1 ,christ1 ,muammad1 the ,bb and ,bah'u'llh4 ,but the others who are followers and promoters are like ,solomon1 ,david1 ,isaiah1 ,jeremiah and ,ezekiel4 ,for the independent ,prophets are founders2 ,they establish a new religion and make new creatures of men2 ,they change the general morals1 promote new customs and rules1 renew the cycle and the ,law4 ,their appearance is like the season of spring1 which arrays all earthly beings in a new garment1 and gives them a new life4 ,with regard to the second sort of ,prophets who are followers1 these also promote the ,law of ,god1 make known the ,religion of ,god1 and proclaim ,his word4 ,of themselves they have no power and might1 except what they receive from the independent ,prophets4 ,question4--,to which category do ,buddha and ,confucius belong8 ,answer4--,buddha also established a new religion1 and ,confucius renewed morals and ancient virtues1 but their institutions have been entirely destroyed4 ,the beliefs and rites of the ,buddhists and ,confucianists have not continued in accordance with their fundamental teachings4 ,the founder of ,buddhism was a wonderful soul4 ,he established the ,oneness of ,god1 but later the original principles of ,his doctrines gradually disappeared1 and ignorant customs and ceremonials arose and increased until they finally ended in the worship of statues and images4 ,now1 consider3 ,christ frequently repeated that the ,ten ,commandments in the ,pentateuch were to be followed1 and ,he insisted that they should be maintained4 ,among the ,ten ,commandments is one which says3 8,do not worship any picture or image407#acb7 ,at present in some of the ,christian churches many pictures and images exist4 ,it is1 therefore1 clear and evident that the ,religion of ,god does not maintain its original principles among the people1 but that it has gradually changed and altered until it has been entirely destroyed and annihilated4 ,because of this the manifestation is renewed1 and a new religion established4 ,but if religions did not change and alter1 there would be no need of renewal4 ,in the beginning the tree was in all its beauty1 and full of blossoms and fruits1 but at last it became old and entirely fruitless1 and it withered and decayed4 ,this is why the ,true ,gardener plants again an incomparable young tree of the same kind and species1 which grows and develops day by day1 and spreads a wide shadow in the divine garden1 and yields admirable fruit4 ,so it is with religions2 through the passing of time they change from their original foundation1 the truth of the ,religion of ,god entirely departs1 and the spirit of it does not stay2 heresies appear1 and it becomes a body without a soul4 ,that is why it is renewed4 ,the meaning is that the ,buddhists and ,confucianists now worship images and statues4 ,they are entirely heedless of the ,oneness of ,god and believe in imaginary gods like the ancient ,greeks4 ,but in the beginning it was not so2 there were different principles and other ordinances4 ,again1 consider how much the principles of the religion of ,christ have been forgotten1 and how many heresies have appeared4 ,for example1 ,christ forbade revenge and transgression2 furthermore1 ,he commanded benevolence and mercy in return for injury and evil4 ,now reflect3 among the ,christian nations themselves how many sanguinary wars have taken place1 and how much oppression1 cruelty1 rapacity and bloodthirstiness have occurred6 ,many of these wars were carried on by command of the ,popes4 ,it is then clear and evident that in the passage of time religions become entirely changed and altered4 ,therefore1 they are renewed4 #dd3 ,,explanation ,,of ,,the ,,rebukes ,,addressed ,,by ,,god ,,to ,,the ,,prophets ,question4--,in the ,holy ,books there are some addresses of reproach and rebuke directed to the ,prophets4 ,who is addressed1 and for whom is the rebuke8 ,answer4--,all the divine discourses containing reproof1 though apparently addressed to the ,prophets1 in reality are directed to the people1 through a wisdom which is absolute mercy1 in order that the people may not be discouraged and disheartened4 ,they1 therefore1 appear to be addressed to the ,prophets2 but though outwardly for the ,prophets1 they are in truth for the people and not for the ,prophets4 ,moreover1 the powerful and independent king represents his country3 that which he says is the word of all1 and every agreement that he makes is the agreement of all1 for the wishes and desires of all his subjects are included in his wishes and desires4 ,in the same way1 every ,prophet is the expression of the whole of the people4 ,so the promise and speech of ,god addressed to ,him is addressed to all4 ,generally the speech of reproach and rebuke is rather too severe for the people and would be heartbreaking to them4 ,so the ,perfect ,wisdom makes use of this form of address1 as is clearly shown in the ,bible itself1 as1 for example1 when the children of ,israel rebelled and said to ,moses3 8,we cannot fight with the ,amalekites1 for they are powerful1 mighty and courageous40 ,god then rebuked ,moses and ,aaron1 though ,moses was in complete obedience and not in rebellion4 ,surely such a great ,man1 ,who is the mediator of the ,divine ,bounty and the deliverer of the ,law1 must necessarily obey the commands of ,god4 ,these ,holy ,souls are like the leaves of a tree which are put in motion by the blowing of the wind1 and not by ,their own desire2 for ,they are attracted by the breeze of the love of ,god1 and ,their will is absolutely submissive4 ,their word is the word of ,god2 ,their commandment is the commandment of ,god2 ,their prohibition is the prohibition of ,god4 ,they are like the glass globe which receives light from the lamp4 ,although the light appears to emanate from the glass1 in reality it is shining from the lamp4 ,in the same way for the ,prophets of ,god1 the centers of manifestation1 ,their movement and repose come from divine inspiration1 not from human passions4 ,if it were not so1 how could the ,prophet be worthy of trust1 and how could ,he be the ,messenger of ,god1 delivering the commands and the prohibitions of ,god8 ,all the defects that are mentioned in the ,holy ,books with reference to the ,manifestations refer to questions of this kind4 ,praise be to ,god that you have come here and have met the servants of ,god6 ,have you perceived in them anything except the fragrance of the pleasure of ,god8 ,indeed1 no4 ,you have seen with your own eyes that day and night they endeavor and strive1 and that they have no aim except the exaltation of the word of ,god1 the education of men1 the improvement of the masses1 spiritual progress1 the promulgation of universal peace1 goodwill to all mankind1 and kindness toward all nations4 ,sacrificing themselves for the good of humanity1 they are detached from material advantages1 and labor to give virtues to mankind4 ,but let us return to our subject4 ,for example1 in the ,old ,testament it is said in the ,book of ,isaiah1 chapter #dh1 verse #ab3 8,hearken unto ,me1 ,o ,jacob and ,israel1 ,my called2 ,i am ,he2 ,i am the first1 ,i also am the last40 ,it is evident that it does not mean ,jacob who was ,israel1 but the people of ,israel4 ,also in the ,book of ,isaiah1 chapter #dc1 verse #a1 it is said3 8,but now thus saith the ,lord that created thee1 ,o ,jacob1 and ,he that formed thee1 ,o ,israel1 ,fear not3 for ,i have redeemed thee1 ,i have called thee by thy name2 thou art ,mine40 ,furthermore1 in ,numbers1 chapter #bj1 verse #bc3 8,and the ,lord spake unto ,moses and ,aaron in mount ,hor1 by the coast of the land of ,edom1 saying1 ,aaron shall be gathered unto his people3 for he shall not enter into the land which ,i have given unto the children of ,israel1 because ye rebelled against ,my word at the water of ,meribah027#acc7 and in verse #ac3 8,this is the water of ,meribah2 because the children of ,israel strove with the ,lord1 and ,he was sanctified in them40 ,observe3 the people of ,israel rebelled1 but apparently the reproach was for ,moses and ,aaron4 ,as it is said in the ,book of ,deuteronomy1 chapter #c1 verse #bf3 8,but the ,lord was wroth with ,me for your sakes1 and would not hear ,me3 and the ,lord said unto ,me1 ,let it suffice ,thee2 speak no more unto ,me of this matter40 ,now this discourse and reproach really refer to the children of ,israel1 who1 for having rebelled against the command of ,god1 were held captive a long time in the arid desert1 on the other side of ,jordan1 until the time of ,joshua--upon him be salutations4 ,this address and reproach appeared to be for ,moses and ,aaron1 but in reality they were for the people of ,israel4 ,in the same way in the ,qur'n it is said to ,muammad3 8,we have granted ,thee a manifest victory1 so that ,god may forgive ,thee ,thy preceding and subsequent sin407#acd7 ,this address1 although apparently directed to ,muammad1 was in reality for all the people4 ,this mode of address1 as before said1 was used by the perfect wisdom of ,god1 so that the hearts of the people might not be troubled1 anxious and tormented4 ,how often the ,prophets of ,god and ,his supreme ,manifestations in ,their prayers confess ,their sins and faults6 ,this is only to teach other men1 to encourage and incite them to humility and meekness1 and to induce them to confess their sins and faults4 ,for these ,holy ,souls are pure from every sin and sanctified from faults4 ,in the ,gospel it is said that a man came to ,christ and called ,him 8,good ,master40 ,christ answered1 8,why callest thou ,me good8 there is none good but ,one1 that is1 ,god407#ace7 ,this did not mean--,god forbid6--that ,christ was a sinner2 but the intention was to teach submission1 humility1 meekness and modesty to the man to whom ,he spoke4 ,these ,holy ,beings are lights1 and light does not unite itself with darkness4 ,they are life1 and life and death are not confounded4 ,they are for guidance1 and guidance and error cannot be together4 ,they are the essence of obedience1 and obedience cannot exist with rebellion4 ,to conclude1 the addresses in the form of reproach which are in the ,holy ,books1 though apparently directed to the ,prophets--that is to say1 to the ,manifestations of ,god--in reality are intended for the people4 ,this will become evident and clear to you when you have diligently examined the ,holy ,books4 ,salutations be upon you4 #de3 ,,explanation ,,of ,,the ,,verse ,,of ,,the ,,kit,b-,i-,,aqdas1 8,,there ,,is ,,no ,,partner ,,for ,,him ,,who ,,is ,,the ,,dayspring ,,of ,,revelation ,,in ,,his ,,most ,,great ,,infallibility0 ,it is said in the holy verse3 8,there is no partner for ,him ,who is the ,dayspring of ,revelation7#acf7 in ,his ,most ,great ,infallibility4 ,he is1 in truth1 the exponent of #8,god doeth whatsoever ,he willeth' in the kingdom of creation4 ,indeed the ,almighty hath exclusively reserved this station for ,himself and to none is given a share in this sublime and highly exalted distinction407#acg7 ,know that infallibility is of two kinds3 essential infallibility and acquired infallibility4 ,in like manner there is essential knowledge and acquired knowledge2 and so it is with other names and attributes4 ,essential infallibility is peculiar to the supreme ,manifestation1 for it is ,his essential requirement1 and an essential requirement cannot be separated from the thing itself4 ,the rays are the essential necessity of the sun and are inseparable from it4 ,knowledge is an essential necessity of ,god and is inseparable from ,him4 ,power is an essential necessity of ,god and is inseparable from ,him4 ,if it could be separated from ,him1 ,he would not be ,god4 ,if the rays could be separated from the sun1 it would not be the sun4 ,therefore1 if one imagines separation of the ,most ,great ,infallibility from the supreme ,manifestation1 ,he would not be the supreme ,manifestation1 and ,he would lack the essential perfections4 ,but acquired infallibility is not a natural necessity2 on the contrary1 it is a ray of the bounty of infallibility which shines from the ,sun of ,reality upon hearts1 and grants a share and portion of itself to souls4 ,although these souls have not essential infallibility1 still they are under the protection of ,god--that is to say1 ,god preserves them from error4 ,thus many of the holy beings who were not dawning-points of the ,most ,great ,infallibility1 were yet kept and preserved from error under the shadow of the protection and guardianship of ,god1 for they were the mediators of grace between ,god and men4 ,if ,god did not protect them from error1 their error would cause believing souls to fall into error1 and thus the foundation of the ,religion of ,god would be overturned1 which would not be fitting nor worthy of ,god4 ,to epitomize3 essential infallibility belongs especially to the supreme ,manifestations1 and acquired infallibility is granted to every holy soul4 ,for instance1 the ,universal ,house of ,justice17#ach7 if it be established under the necessary conditions--with members elected from all the people--that ,house of ,justice will be under the protection and the unerring guidance of ,god4 ,if that ,house of ,justice shall decide unanimously1 or by a majority1 upon any question not mentioned in the ,book1 that decision and command will be guarded from mistake4 ,now the members of the ,house of ,justice have not1 individually1 essential infallibility2 but the body of the ,house of ,justice is under the protection and unerring guidance of ,god3 this is called conferred infallibility4 ,briefly1 it is said that the 8,dayspring of ,revelation0 is the manifestation of these words1 8,he doeth whatsoever ,he willeth02 this condition is peculiar to that ,holy ,being1 and others have no share of this essential perfection4 ,that is to say1 that as the supreme ,manifestations certainly possess essential infallibility1 therefore whatever emanates from ,them is identical with the truth1 and conformable to reality4 ,they are not under the shadow of the former laws4 ,whatever ,they say is the word of ,god1 and whatever ,they perform is an upright action4 ,no believer has any right to criticize2 his condition must be one of absolute submission1 for the ,manifestation arises with perfect wisdom--so that whatever the supreme ,manifestation says and does is absolute wisdom1 and is in accordance with reality4 ,if some people do not understand the hidden secret of one of ,his commands and actions1 they ought not to oppose it1 for the supreme ,manifestation does what ,he wishes4 ,how often it has occurred1 when an act has been performed by a wise1 perfect1 intelligent man1 that others incapable of comprehending its wisdom have objected to it and been amazed that this wise man could say or do such a thing4 ,this opposition comes from their ignorance1 and the wisdom of the sage is pure and exempt from error4 ,in the same way1 the skilled doctor in treating the patient does what he wishes1 and the patient has no right to object2 whatever the doctor says and does is right2 all ought to consider him the manifestation of these words1 8,he doeth whatsoever ,he willeth1 and commandeth whatever ,he desireth40 ,it is certain that the doctor will use some medicine contrary to the ideas of other people2 now opposition is not permitted to those who have not the advantage of science and the medical art4 ,no1 in the name of ,god6 on the contrary1 all ought to be submissive and to perform whatever the skilled doctor says4 ,therefore1 the skilled doctor does what he wishes1 and the patients have no share in this right4 ,the skill of the doctor must be first ascertained2 but when the skill of the doctor is once established1 he does what he wishes4 ,so also1 when the head of the army is unrivaled in the art of war1 in what he says and commands he does what he wishes4 ,when the captain of a ship is proficient in the art of navigation1 in whatever he says and commands he does what he wishes4 ,and as the real educator is the ,perfect ,man1 in whatever ,he says and commands ,he does what ,he wishes4 ,in short1 the meaning of 8,he doeth whatsoever ,he willeth0 is that if the ,manifestation says something1 or gives a command1 or performs an action1 and believers do not understand its wisdom1 they still ought not to oppose it by a single thought1 seeking to know why ,he spoke so1 or why ,he did such a thing4 ,the other souls who are under the shadow of the supreme ,manifestations are submissive to the commandments of the ,law of ,god1 and are not to deviate as much as a hairsbreadth from it2 they must conform their acts and words to the ,law of ,god4 ,if they do deviate from it1 they will be held responsible and reproved in the presence of ,god4 ,it is certain that they have no share in the permission 8,he doeth whatsoever ,he willeth10 for this condition is peculiar to the supreme ,manifestations4 ,so ,christ--may my spirit be sacrificed to ,him6--was the manifestation of these words1 8,he doeth whatsoever ,he willeth10 but the disciples were not partakers of this condition2 for as they were under the shadow of ,christ1 they could not deviate from ,his command and will4 ,,part ,,four3 ,,on ,,the ,,origin1 ,,powers ,,and ,,conditions ,,of ,,man #df3 ,,modification ,,of ,,species ,we have now come to the question of the modification of species and of organic development--that is to say1 to the point of inquiring whether man's descent is from the animal4 ,this theory has found credence in the minds of some ,european philosophers1 and it is now very difficult to make its falseness understood1 but in the future it will become evident and clear1 and the ,european philosophers will themselves realize its untruth4 ,for1 verily1 it is an evident error4 ,when man looks at the beings with a penetrating regard1 and attentively examines the condition of existences1 and when he sees the state1 the organization and the perfection of the world1 he will be convinced that in the possible world there is nothing more wonderful than that which already exists4 ,for all existing beings1 terrestrial and celestial1 as well as this limitless space and all that is in it1 have been created and organized1 composed1 arranged and perfected as they ought to be2 the universe has no imperfection1 so that if all beings became pure intelligence and reflected for ever and ever1 it is impossible that they could imagine anything better than that which exists4 ,if1 however1 the creation in the past had not been adorned with utmost perfection1 then existence would have been imperfect and meaningless1 and in this case creation would have been incomplete4 ,this question needs to be considered with the greatest attention and thought4 ,for example1 imagine that the contingent world resembles in a general way the body of man4 ,if this composition1 organization1 perfection1 beauty and completeness which now exist in the human body were different1 it would be absolute imperfection4 ,now1 if we imagine a time when man belonged to the animal world1 or when he was merely an animal1 we shall find that existence would have been imperfect--that is to say1 there would have been no man1 and this chief member1 which in the body of the world is like the brain and mind in man1 would have been missing4 ,the world would then have been quite imperfect4 ,it is thus proved that if there had been a time when man was in the animal kingdom1 the perfection of existence would have been destroyed2 for man is the greatest member of this world1 and if the body was without this chief member1 surely it would be imperfect4 ,we consider man as the greatest member because1 among the creatures1 he is the sum of all existing perfections4 ,when we speak of man1 we mean the perfect one1 the foremost individual in the world1 who is the sum of spiritual and apparent perfections1 and who is like the sun among the beings4 ,then imagine that at one time the sun did not exist1 but that it was a planet2 surely at such a time the relations of existence would be disordered4 ,how can such a thing be imagined8 ,to a man who examines the world of existence what we have said is sufficient4 ,there is another more subtle proof3 all these endless beings which inhabit the world1 whether man1 animal1 vegetable1 mineral--whatever they may be--are surely1 each one of them1 composed of elements4 ,there is no doubt that this perfection which is in all beings is caused by the creation of ,god from the composing elements1 by their appropriate mingling and proportionate quantities1 the mode of their composition1 and the influence of other beings4 ,for all beings are connected together like a chain2 and reciprocal help1 assistance and interaction belonging to the properties of things are the causes of the existence1 development and growth of created beings4 ,it is confirmed through evidences and proofs that every being universally acts upon other beings1 either absolutely or through association4 ,finally1 the perfection of each individual being--that is to say1 the perfection which you now see in man or apart from him1 with regard to their atoms1 members or powers--is due to the composition of the elements1 to their measure1 to their balance1 to the mode of their combination1 and to mutual influence4 ,when all these are gathered together1 then man exists4 ,as the perfection of man is entirely due to the composition of the atoms of the elements1 to their measure1 to the method of their combination1 and to the mutual influence and action of the different beings--then1 since man was produced ten or a hundred thousand years ago from these earthly elements with the same measure and balance1 the same method of combination and mingling1 and the same influence of the other beings1 exactly the same man existed then as now4 ,this is evident and not worth debating4 ,a thousand million years hence1 if these elements of man are gathered together and arranged in this special proportion1 and if the elements are combined according to the same method1 and if they are affected by the same influence of other beings1 exactly the same man will exist4 ,for example1 if after a hundred thousand years there is oil1 fire1 a wick1 a lamp and the lighter of the lamp--briefly1 if there are all the necessaries which now exist1 exactly the same lamp will be obtained4 ,these are conclusive and evident facts4 ,but the arguments which these ,european philosophers have used raise doubtful proofs and are not conclusive4 #dg3 ,,the ,,universe ,,is ,,without ,,beginning2 ,,the ,,origin ,,of ,,man ,know that it is one of the most abstruse spiritual truths that the world of existence--that is to say1 this endless universe--has no beginning4 ,we have already explained that the names and attributes of the ,divinity themselves require the existence of beings4 ,although this subject has been explained in detail1 we will speak of it again briefly4 ,know that an educator without pupils cannot be imagined2 a monarch without subjects could not exist2 a master without scholars cannot be appointed2 a creator without a creature is impossible2 a provider without those provided for cannot be conceived2 for all the divine names and attributes demand the existence of beings4 ,if we could imagine a time when no beings existed1 this imagination would be the denial of the ,divinity of ,god4 ,moreover1 absolute nonexistence cannot become existence4 ,if the beings were absolutely nonexistent1 existence would not have come into being4 ,therefore1 as the ,essence of ,unity 7that is1 the existence of ,god7 is everlasting and eternal--that is to say1 it has neither beginning nor end--it is certain that this world of existence1 this endless universe1 has neither beginning nor end4 ,yes1 it may be that one of the parts of the universe1 one of the globes1 for example1 may come into existence1 or may be disintegrated1 but the other endless globes are still existing2 the universe would not be disordered nor destroyed4 ,on the contrary1 existence is eternal and perpetual4 ,as each globe has a beginning1 necessarily it has an end because every composition1 collective or particular1 must of necessity be decomposed4 ,the only difference is that some are quickly decomposed1 and others more slowly1 but it is impossible that a composed thing should not eventually be decomposed4 ,it is necessary1 therefore1 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 one3 the origin of all numbers is one and not two4 ,then it is evident that in the beginning matter was one1 and that one matter appeared in different aspects in each element4 ,thus various forms were produced1 and these various aspects as they were produced became permanent1 and each element was specialized4 ,but this permanence was not definite1 and did not attain realization and perfect existence until after a very long time4 ,then these elements became composed1 and organized and combined in infinite forms2 or rather from the composition and combination of these elements innumerable beings appeared4 ,this composition and arrangement1 through the wisdom of ,god and ,his preexistent might1 were produced from one natural organization1 which was composed and combined with the greatest strength1 conformable to wisdom1 and according to a universal law4 ,from this it is evident that it is the creation of ,god1 and is not a fortuitous composition and arrangement4 ,this is why from every natural composition a being can come into existence1 but from an accidental composition no being can come into existence4 ,for example1 if a man of his own mind and intelligence collects some elements and combines them1 a living being will not be brought into existence since the system is unnatural4 ,this is the answer to the implied question that1 since beings are made by the composition and the combination of elements1 why is it not possible for us to gather elements and mingle them together1 and so create a living being4 ,this is a false supposition1 for the origin of this composition is from ,god2 it is ,god ,who makes the combination1 and as it is done according to the natural system1 from each composition one being is produced1 and an existence is realized4 ,a composition made by man produces nothing because man cannot create4 ,briefly1 we have said that from the composition and combination of elements1 from their decomposition1 from their measure1 and from the effect of other beings upon them1 resulted forms1 endless realities and innumerable beings4 ,but it is clear that this terrestrial globe in its present form did not come into existence all at once1 but that this universal existence gradually passed through different phases until it became adorned with its present perfection4 ,universal beings resemble and can be compared to particular beings1 for both are subjected to one natural system1 one universal law and divine organization4 ,so you will find the smallest atoms in the universal system are similar to the greatest beings of the universe4 ,it is clear that they come into existence from one laboratory of might under one natural system and one universal law2 therefore1 they may be compared to one another4 ,thus the embryo of man in the womb of the mother gradually grows and develops1 and appears in different forms and conditions1 until in the degree of perfect beauty it reaches maturity and appears in a perfect form with the utmost grace4 ,and in the same way1 the seed of this flower which you see was in the beginning an insignificant thing1 and very small2 and it grew and developed in the womb of the earth and1 after appearing in various forms1 came forth in this condition with perfect freshness and grace4 ,in the same manner1 it is evident that this terrestrial globe1 having once found existence1 grew and developed in the matrix of the universe1 and came forth in different forms and conditions1 until gradually it attained this present perfection1 and became adorned with innumerable beings1 and appeared as a finished organization4 ,then it is clear that original matter1 which is in the embryonic state1 and the mingled and composed elements which were its earliest forms1 gradually grew and developed during many ages and cycles1 passing from one shape and form to another1 until they appeared in this perfection1 this system1 this organization and this establishment1 through the supreme wisdom of ,god4 ,let us return to our subject that man1 in the beginning of his existence and in the womb of the earth1 like the embryo in the womb of the mother1 gradually grew and developed1 and passed from one form to another1 from one shape to another1 until he appeared with this beauty and perfection1 this force and this power4 ,it is certain that in the beginning he had not this loveliness and grace and elegance1 and that he only by degrees attained this shape1 this form1 this beauty and this grace4 ,there is no doubt that the human embryo did not at once appear in this form2 neither did it then become the manifestation of the words 8,blessed1 therefore1 be ,god1 the most excellent of ,makers407#aci7 ,gradually it passed through various conditions and different shapes1 until it attained this form and beauty1 this perfection1 grace and loveliness4 ,thus it is evident and confirmed that the development and growth of man on this earth1 until he reached his present perfection1 resembled the growth and development of the embryo in the womb of the mother3 by degrees it passed from condition to condition1 from form to form1 from one shape to another1 for this is according to the requirement of the universal system and ,divine ,law4 ,that is to say1 the embryo passes through different states and traverses numerous degrees1 until it reaches the form in which it manifests the words 8,praise be to ,god1 the best of ,creators10 and until the signs of reason and maturity appear4 ,and in the same way1 man's existence on this earth1 from the beginning until it reaches this state1 form and condition1 necessarily lasts a long time1 and goes through many degrees until it reaches this condition4 ,but from the beginning of man's existence he is a distinct species4 ,in the same way1 the embryo of man in the womb of the mother was at first in a strange form2 then this body passes from shape to shape1 from state to state1 from form to form1 until it appears in utmost beauty and perfection4 ,but even when in the womb of the mother and in this strange form1 entirely different from his present form and figure1 he is the embryo of the superior species1 and not of the animal2 his species and essence undergo no change4 ,now1 admitting that the traces of organs which have disappeared actually exist1 this is not a proof of the impermanence and the nonoriginality of the species4 ,at the most it proves that the form1 and fashion1 and the organs of man have progressed4 ,man was always a distinct species1 a man1 not an animal4 ,so1 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 first1 is this a proof that the species has changed8 that it was at first an animal1 and that its organs progressed and developed until it became a man8 ,no1 indeed6 ,how puerile and unfounded is this idea and this thought6 ,for the proof of the originality of the human species1 and of the permanency of the nature of man1 is clear and evident4 #dh3 ,,the ,,difference ,,existing ,,between ,,man ,,and ,,animal ,already we have talked once or twice on the subject of the spirit1 but our words have not been written down4 ,know that people belong to two categories--that is to say1 they constitute two parties4 ,one party deny the spirit and say that man also is a species of animal2 for they say3 ,do we not see that animals and men share the same powers and senses8 ,these simple1 single elements which fill space are endlessly combined1 and from each of these combinations one of the beings is produced4 ,among these beings is the possessor of spirit17#adj7 of the powers and of the senses4 ,the more perfect the combination1 the nobler is the being4 ,the combination of the elements in the body of man is more perfect than the composition of any other being2 it is mingled in absolute equilibrium2 therefore1 it is more noble and more perfect4 8,it is not10 they say1 8that he has a special power and spirit which the other animals lack3 animals possess sensitive bodies1 but man in some powers has more sensation1 although1 in what concerns the outer senses1 such as hearing1 sight1 taste1 smell1 touch and even in some interior powers like memory1 the animal is more richly endowed than man40 8,the animal1 too10 they say1 8has intelligence and perception40 ,all that they concede is that man's intelligence is greater4 ,this is what the philosophers of the present state2 this is their saying1 this is their supposition1 and thus their imagination decrees4 ,so with powerful arguments and proofs they make the descent of man go back to the animal1 and say that there was once a time when man was an animal1 that then the species changed and progressed little by little until it reached the present status of man4 ,but the theologians say3 ,no1 this is not so4 ,though man has powers and outer senses in common with the animal1 yet an extraordinary power exists in him of which the animal is bereft4 ,the sciences1 arts1 inventions1 trades and discoveries of realities are the results of this spiritual power4 ,this is a power which encompasses all things1 comprehends their realities1 discovers all the hidden mysteries of beings1 and through this knowledge controls them4 ,it even perceives things which do not exist outwardly--that is to say1 intellectual realities which are not sensible1 and which have no outward existence because they are invisible2 so it comprehends the mind1 the spirit1 the qualities1 the characters1 the love and sorrow of man1 which are intellectual realities4 ,moreover1 these existing sciences1 arts1 laws and endless inventions of man at one time were invisible1 mysterious and hidden secrets2 it is only the all-encompassing human power which has discovered and brought them out from the plane of the invisible to the plane of the visible4 ,so telegraphy1 photography1 phonography and all such inventions and wonderful arts were at one time hidden mysteries4 ,the human reality discovered and brought them out from the plane of the invisible to the plane of the visible4 ,there was even a time when the qualities of this iron which you see--indeed of all the minerals--were hidden mysteries2 men discovered this mineral1 and wrought it in this industrial form4 ,it is the same with all the other discoveries and inventions of man1 which are innumerable4 ,this we cannot deny4 ,if we say that these are effects of powers which animals also have1 and of the powers of the bodily senses1 we see clearly and evidently that the animals are1 in regard to these powers1 superior to man4 ,for example1 the sight of animals is much more keen than the sight of man2 so also is their power of smell and taste4 ,briefly1 in the powers which animals and men have in common1 the animal is often the more powerful4 ,for example1 let us take the power of memory4 ,if you carry a pigeon from here to a distant country1 and there set it free1 it will return1 for it remembers the way4 ,take a dog from here to the center of ,asia1 set him free1 and he will come back here and never once lose the road4 ,so it is with the other powers such as hearing1 sight1 smell1 taste and touch4 ,thus it is clear that if there were not in man a power different from any of those of the animals1 the latter would be superior to man in inventions and the comprehension of realities4 ,therefore1 it is evident that man has a gift which the animal does not possess4 ,now1 the animal perceives sensible things but does not perceive intellectual realities4 ,for example1 that which is within the range of its vision the animal sees1 but that which is beyond the range of sight it is not possible for it to perceive1 and it cannot imagine it4 ,so it is not possible for the animal to understand that the earth has the form of a globe4 ,but man from known things proves unknown things and discovers unknown truths4 ,for example1 man sees the curve of the horizon1 and from this he infers the roundness of the earth4 ,the ,pole ,star at ,akk1 for instance1 is at #cc--that is to say1 it is #cc above the horizon4 ,when a man goes toward the ,north ,pole1 the ,pole ,star rises one degree above the horizon for each degree of distance that he travels--that is to say1 the altitude of the ,pole ,star will be #cd1 then #dj1 then #ej1 then #fj1 then #gj4 ,if he reaches the ,north ,pole the altitude of the ,pole ,star will be #ij or have attained the zenith--that is to say1 will be directly overhead4 ,this ,pole ,star and its ascension are sensible things4 ,the further one goes toward the ,pole1 the higher the ,pole ,star rises2 from these two known truths an unknown thing has been discovered--that is1 that the horizon is curved1 meaning that the horizon of each degree of the earth is a different horizon from that of another degree4 ,man perceives this and proves from it an invisible thing which is the roundness of the earth4 ,this it is impossible for the animal to perceive4 ,in the same way1 it cannot understand that the sun is the center and that the earth revolves around it4 ,the animal is the captive of the senses and bound by them2 all that is beyond the senses1 the things that they do not control1 the animal can never understand1 although in the outer senses it is greater than man4 ,hence it is proved and verified that in man there is a power of discovery by which he is distinguished from the animals1 and this is the spirit of man4 ,praise be to ,god6 man is always turned toward the heights1 and his aspiration is lofty2 he always desires to reach a greater world than the world in which he is1 and to mount to a higher sphere than that in which he is4 ,the love of exaltation is one of the characteristics of man4 ,i am astonished that certain philosophers of ,america and ,europe are content to gradually approach the animal world and so to go backward2 for the tendency of existence must be toward exaltation4 ,nevertheless1 if you said to one of them1 8,you are an animal10 he would be extremely hurt and angry4 ,what a difference between the human world and the world of the animal1 between the elevation of man and the abasement of the animal1 between the perfections of man and the ignorance of the animal1 between the light of man and the darkness of the animal1 between the glory of man and the degradation of the animal6 ,an ,arab child of ten years can manage two or three hundred camels in the desert1 and with his voice can lead them forward or turn them back4 ,a weak ,hindu can so control a huge elephant that the elephant becomes the most obedient of servants4 ,all things are subdued by the hand of man2 he can resist nature while all other creatures are captives of nature3 none can depart from her requirements4 ,man alone can resist nature4 ,nature attracts bodies to the center of the earth2 man through mechanical means goes far from it and soars in the air4 ,nature prevents man from crossing the seas2 man builds a ship1 and he travels and voyages across the great ocean1 and so on2 the subject is endless4 ,for example1 man drives engines over the mountains and through the wildernesses1 and gathers in one spot the news of the events of the ,east and ,west4 ,all this is contrary to nature4 ,the sea with its grandeur cannot deviate by an atom from the laws of nature2 the sun in all its magnificence cannot deviate as much as a needle's point from the laws of nature1 and can never comprehend the conditions1 the state1 the qualities1 the movements and the nature of man4 ,what1 then1 is the power in this small body of man which encompasses all this8 ,what is this ruling power by which he subdues all things8 ,one more point remains4 ,modern philosophers say3 8,we have never seen the spirit in man1 and in spite of our researches into the secrets of the human body1 we do not perceive a spiritual power4 ,how can we imagine a power which is not sensible80 ,the theologians reply3 8,the spirit of the animal also is not sensible1 and through its bodily powers it cannot be perceived4 ,by what do you prove the existence of the spirit of the animal8 ,there is no doubt that from its effects you prove that in the animal there is a power which is not in the plant1 and this is the power of the senses--that is to say1 sight1 hearing and also other powers2 from these you infer that there is an animal spirit4 ,in the same way1 from the proofs and signs we have mentioned1 we argue that there is a human spirit4 ,since in the animal there are signs which are not in the plant1 you say this power of sensation is a property of the animal spirit2 you also see in man signs1 powers and perfections which do not exist in the animal2 therefore1 you infer that there is a power in him which the animal is without40 ,if we wish to deny everything that is not sensible1 then we must deny the realities which unquestionably exist4 ,for example1 ethereal matter is not sensible1 though it has an undoubted existence4 ,the power of attraction is not sensible1 though it certainly exists4 ,from what do we affirm these existences8 ,from their signs4 ,thus this light is the vibration of that ethereal matter1 and from this vibration we infer the existence of ether4 #di3 ,,the ,,growth ,,and ,,development ,,of ,,the ,,human ,,race ,question4--,what do you say with regard to the theories held by some ,european philosophers on the growth and development of beings8 ,answer4--,this subject was spoken of the other day1 but we will speak of it again4 ,briefly1 this question will be decided by determining whether species are original or not--that is to say1 has the species of man been established from its origin1 or was it afterward derived from the animals8 ,certain ,european philosophers agree that the species grows and develops1 and that even change and alteration are also possible4 ,one of the proofs that they give for this theory is that through the attentive study and verification of the science of geology it has become clear that the existence of the vegetable preceded that of the animal1 and that of the animal preceded that of man4 ,they admit that both the vegetable and the animal species have changed1 for in some of the strata of the earth they have discovered plants which existed in the past and are now extinct2 they have progressed1 grown in strength1 their form and appearance have changed1 and so the species have altered4 ,in the same way1 in the strata of the earth there are some species of animals which have changed and are transformed4 ,one of these animals is the serpent4 ,there are indications that the serpent once had feet1 but through the lapse of time those members have disappeared4 ,in the same way1 in the vertebral column of man there is an indication which amounts to a proof that1 like other animals1 he once had a tail4 ,at one time that member was useful1 but when man developed1 it was no longer of use2 and1 therefore1 it gradually disappeared4 ,as the serpent took refuge under the ground and became a creeping animal1 it was no longer in need of feet1 so they disappeared2 but their traces survive4 ,the principal argument is this3 that the existence of traces of members proves that they once existed1 and as now they are no longer of service1 they have gradually disappeared4 ,therefore1 while the perfect and necessary members have remained1 those which are unnecessary have gradually disappeared by the modification of the species1 but the traces of them continue4 ,the first answer to this argument is the fact that the animal having preceded man is not a proof of the evolution1 change and alteration of the species1 nor that man was raised from the animal world to the human world4 ,for while the individual appearance of these different beings is certain1 it is possible that man came into existence after the animal4 ,so when we examine the vegetable kingdom1 we see that the fruits of the different trees do not arrive at maturity at one time2 on the contrary1 some come first and others afterward4 ,this priority does not prove that the later fruit of one tree was produced from the earlier fruit of another tree4 ,second1 these slight signs and traces of members have perhaps a great reason of which the mind is not yet cognizant4 ,how many things exist of which we do not yet know the reason6 ,so the science of physiology--that is to say1 the knowledge of the composition of the members--records that the reason and cause of the difference in the colors of animals1 and of the hair of men1 of the redness of the lips1 and of the variety of the colors of birds1 is still unknown2 it is secret and hidden4 ,but it is known that the pupil of the eye is black so as to attract the rays of the sun1 for if it were another color--that is1 uniformly white--it would not attract the rays of the sun4 ,therefore1 as the reason of the things we have mentioned is unknown1 it is possible that the reason and the wisdom of these traces of members1 whether they be in the animal or man1 are equally unknown4 ,certainly there is a reason1 even though it is not known4 ,third1 let us suppose that there was a time when some animals1 or even man1 possessed some members which have now disappeared2 this is not a sufficient proof of the change and evolution of the species4 ,for man1 from the beginning of the embryonic period till he reaches the degree of maturity1 goes through different forms and appearances4 ,his aspect1 his form1 his appearance and color change2 he passes from one form to another1 and from one appearance to another4 ,nevertheless1 from the beginning of the embryonic period he is of the species of man--that is to say1 an embryo of a man and not of an animal2 but this is not at first apparent1 but later it becomes visible and evident4 ,for example1 let us suppose that man once resembled the animal1 and that now he has progressed and changed4 ,supposing this to be true1 it is still not a proof of the change of species4 ,no1 as before mentioned1 it is merely like the change and alteration of the embryo of man until it reaches the degree of reason and perfection4 ,we will state it more clearly4 ,let us suppose that there was a time when man walked on his hands and feet1 or had a tail2 this change and alteration is like that of the fetus in the womb of the mother4 ,although it changes in all ways1 and grows and develops until it reaches the perfect form1 from the beginning it is a special species4 ,we also see in the vegetable kingdom that the original species of the genus do not change and alter1 but the form1 color and bulk will change and alter1 or even progress4 ,to recapitulate3 as man in the womb of the mother passes from form to form1 from shape to shape1 changes and develops1 and is still the human species from the beginning of the embryonic period--in the same way man1 from the beginning of his existence in the matrix of the world1 is also a distinct species--that is1 man--and has gradually evolved from one form to another4 ,therefore1 this change of appearance1 this evolution of members1 this development and growth1 even though we admit the reality of growth and progress17#ada7 does not prevent the species from being original4 ,man from the beginning was in this perfect form and composition1 and possessed capacity and aptitude for acquiring material and spiritual perfections1 and was the manifestation of these words1 8,we will make man in ,our image and likeness407#adb7 ,he has only become more pleasing1 more beautiful and more graceful4 ,civilization has brought him out of his wild state1 just as the wild fruits which are cultivated by a gardener become finer1 sweeter and acquire more freshness and delicacy4 ,the gardeners of the world of humanity are the ,prophets of ,god4 #ej3 ,,spiritual ,,proofs ,,of ,,the ,,origin ,,of ,,man ,the proofs which we have adduced relative to the origin of the human species were logical proofs4 ,now we will give the spiritual proofs1 which are essential4 ,for1 as we have proved ,divinity by logical arguments1 and have also proved logically that man exists from his origin and foundation as man1 and that his species has existed from all eternity1 now we will establish spiritual proofs that human existence--that is1 the species of man--is a necessary existence1 and that without man the perfections of ,divinity would not appear4 ,but these are spiritual proofs1 not logical proofs4 ,we have many times demonstrated and established that man is the noblest of beings1 the sum of all perfections1 and that all beings and all existences are the centers from which the glory of ,god is reflected--that is to say1 the signs of the ,divinity of ,god are apparent in the realities of things and of creatures4 ,just as the terrestrial globe is the place where the rays of the sun are reflected--as its light1 its heat and its influence are apparent and visible in all the atoms of the earth--so1 in the same way1 the atoms of beings1 in this infinite space1 proclaim and prove one of the divine perfections4 ,nothing is deprived of this benefit2 either it is a sign of the mercy of ,god1 or it is a sign of ,his power1 ,his greatness1 ,his justice1 ,his nurturing providence2 or it is a sign of the generosity of ,god1 ,his vision1 ,his hearing1 ,his knowledge1 ,his grace and so on4 ,without doubt each being is the center of the shining forth of the glory of ,god--that is to say1 the perfections of ,god appear from it and are resplendent in it4 ,it is like the sun1 which is resplendent in the desert1 upon the sea1 in the trees1 in the fruits and blossoms1 and in all earthly things4 ,the world1 indeed each existing being1 proclaims to us one of the names of ,god1 but the reality of man is the collective reality1 the general reality1 and is the center where the glory of all the perfections of ,god shine forth--that is to say1 for each name1 each attribute1 each perfection which we affirm of ,god there exists a sign in man4 ,if it were otherwise1 man could not imagine these perfections and could not understand them4 ,so we say that ,god is the seer1 and the eye is the sign of ,his vision2 if this sight were not in man1 how could we imagine the vision of ,god8 ,for the blind 7that is1 one born blind7 cannot imagine sight2 and the deaf 7that is1 one deaf from birth7 cannot imagine hearing2 and the dead cannot realize life4 ,consequently1 the ,divinity of ,god1 which is the sum of all perfections1 reflects itself in the reality of man--that is to say1 the ,essence of ,oneness is the gathering of all perfections1 and from this unity ,he casts a reflection upon the human reality4 ,man1 then1 is the perfect mirror facing the ,sun of ,truth and is the center of radiation3 the ,sun of ,truth shines in this mirror4 ,the reflection of the divine perfections appears in the reality of man1 so he is the representative of ,god1 the messenger of ,god4 ,if man did not exist1 the universe would be without result1 for the object of existence is the appearance of the perfections of ,god4 ,therefore1 it cannot be said there was a time when man was not4 ,all that we can say is that this terrestrial globe at one time did not exist1 and at its beginning man did not appear upon it4 ,but from the beginning which has no beginning1 to the end which has no end1 a ,perfect ,manifestation always exists4 ,this ,man of ,whom we speak is not every man2 we mean the ,perfect ,man4 ,for the noblest part of the tree is the fruit1 which is the reason of its existence4 ,if the tree had no fruit1 it would have no meaning4 ,therefore1 it cannot be imagined that the worlds of existence1 whether the stars or this earth1 were once inhabited by the donkey1 cow1 mouse and cat1 and that they were without man6 ,this supposition is false and meaningless4 ,the word of ,god is clear as the sun4 ,this is a spiritual proof1 but one which we cannot at the beginning put forth for the benefit of the materialists4 ,first we must speak of the logical proofs1 afterward the spiritual proofs4 #ea3 ,,the ,,spirit ,,and ,,mind ,,of ,,man ,,have ,,existed ,,from ,,the ,,beginning ,question4--,does man in the beginning possess mind and spirit1 or are they an outcome of his evolution8 ,answer4--,the beginning of the existence of man on the terrestrial globe resembles his formation in the womb of the mother4 ,the embryo in the womb of the mother gradually grows and develops until birth1 after which it continues to grow and develop until it reaches the age of discretion and maturity4 ,though in infancy the signs of the mind and spirit appear in man1 they do not reach the degree of perfection2 they are imperfect4 ,only when man attains maturity do the mind and the spirit appear and become evident in utmost perfection4 ,so also the formation of man in the matrix of the world was in the beginning like the embryo2 then gradually he made progress in perfectness1 and grew and developed until he reached the state of maturity1 when the mind and spirit became visible in the greatest power4 ,in the beginning of his formation the mind and spirit also existed1 but they were hidden2 later they were manifested4 ,in the womb of the world mind and spirit also existed in the embryo1 but they were concealed2 afterward they appeared4 ,so it is that in the seed the tree exists1 but it is hidden and concealed2 when it develops and grows1 the complete tree appears4 ,in the same way the growth and development of all beings is gradual2 this is the universal divine organization and the natural system4 ,the seed does not at once become a tree2 the embryo does not at once become a man2 the mineral does not suddenly become a stone4 ,no1 they grow and develop gradually and attain the limit of perfection4 ,all beings1 whether large or small1 were created perfect and complete from the first1 but their perfections appear in them by degrees4 ,the organization of ,god is one2 the evolution of existence is one2 the divine system is one4 ,whether they be small or great beings1 all are subject to one law and system4 ,each seed has in it from the first all the vegetable perfections4 ,for example1 in the seed all the vegetable perfections exist from the beginning1 but not visibly2 afterward little by little they appear4 ,so it is first the shoot which appears from the seed1 then the branches1 leaves1 blossoms and fruits2 but from the beginning of its existence all these things are in the seed1 potentially1 though not apparently4 ,in the same way1 the embryo possesses from the first all perfections1 such as the spirit1 the mind1 the sight1 the smell1 the taste--in one word1 all the powers--but they are not visible and become so only by degrees4 ,similarly1 the terrestrial globe from the beginning was created with all its elements1 substances1 minerals1 atoms and organisms2 but these only appeared by degrees3 first the mineral1 then the plant1 afterward the animal1 and finally man4 ,but from the first these kinds and species existed1 but were undeveloped in the terrestrial globe1 and then appeared only gradually4 ,for the supreme organization of ,god1 and the universal natural system1 surround all beings1 and all are subject to this rule4 ,when you consider this universal system1 you see that there is not one of the beings which at its coming into existence has reached the limit of perfection4 ,no1 they gradually grow and develop1 and then attain the degree of perfection4 #eb3 ,,the ,,appearing ,,of ,,the ,,spirit ,,in ,,the ,,body ,question4--,what is the wisdom of the spirit's appearing in the body8 ,answer4--,the wisdom of the appearance of the spirit in the body is this3 the human spirit is a ,divine ,trust1 and it must traverse all conditions1 for its passage and movement through the conditions of existence will be the means of its acquiring perfections4 ,so when a man travels and passes through different regions and numerous countries with system and method1 it is certainly a means of his acquiring perfection1 for he will see places1 scenes and countries1 from which he will discover the conditions and states of other nations4 ,he will thus become acquainted with the geography of countries and their wonders and arts2 he will familiarize himself with the habits1 customs and usages of peoples2 he will see the civilization and progress of the epoch2 he will become aware of the policy of governments and the power and capacity of each country4 ,it is the same when the human spirit passes through the conditions of existence3 it will become the possessor of each degree and station4 ,even in the condition of the body it will surely acquire perfections4 ,besides this1 it is necessary that the signs of the perfection of the spirit should be apparent in this world1 so that the world of creation may bring forth endless results1 and this body may receive life and manifest the divine bounties4 ,so1 for example1 the rays of the sun must shine upon the earth1 and the solar heat develop the earthly beings2 if the rays and heat of the sun did not shine upon the earth1 the earth would be uninhabited1 without meaning2 and its development would be retarded4 ,in the same way1 if the perfections of the spirit did not appear in this world1 this world would be unenlightened and absolutely brutal4 ,by the appearance of the spirit in the physical form1 this world is enlightened4 ,as the spirit of man is the cause of the life of the body1 so the world is in the condition of the body1 and man is in the condition of the spirit4 ,if there were no man1 the perfections of the spirit would not appear1 and the light of the mind would not be resplendent in this world4 ,this world would be like a body without a soul4 ,this world is also in the condition of a fruit tree1 and man is like the fruit2 without fruit the tree would be useless4 ,moreover1 these members1 these elements1 this composition1 which are found in the organism of man1 are an attraction and magnet for the spirit2 it is certain that the spirit will appear in it4 ,so a mirror which is clear will certainly attract the rays of the sun4 ,it will become luminous1 and wonderful images will appear in it--that is to say1 when these existing elements are gathered together according to the natural order1 and with perfect strength1 they become a magnet for the spirit1 and the spirit will become manifest in them with all its perfections4 ,under these conditions it cannot be said1 8,what is the necessity for the rays of the sun to descend upon the mirror80--for the connection which exists between the reality of things1 whether they be spiritual or material1 requires that when the mirror is clear and faces the sun1 the light of the sun must become apparent in it4 ,in the same way1 when the elements are arranged and combined in the most glorious system1 organization and manner1 the human spirit will appear and be manifest in them4 ,this is the decree of the ,powerful1 the ,wise4 #ec3 ,,the ,,relation ,,between ,,god ,,and ,,the ,,creature ,question4--,what is the nature of the connection between ,god and the creature--that is to say1 between the ,independent1 the ,most ,high1 and the other beings8 ,answer4--,the connection between ,god and the creatures is that of the creator to the creation2 it is like the connection between the sun and the dark bodies of contingent beings1 and is the connection between the maker and the things that he has made4 ,the sun in its own essence is independent of the bodies which it lights1 for its light is in itself and is free and independent of the terrestrial globe2 so the earth is under the influence of the sun and receives its light1 whereas the sun and its rays are entirely independent of the earth4 ,but if there were no sun1 the earth and all earthly beings could not exist4 ,the dependence of the creatures upon ,god is a dependence of emanation--that is to say1 creatures emanate from ,god2 they do not manifest ,him47#adc7 ,the relation is that of emanation and not that of manifestation4 ,the light of the sun emanates from the sun2 it does not manifest it4 ,the appearance through emanation is like the appearance of the rays from the luminary of the horizons of the world--that is to say1 the holy essence of the ,sun of ,truth is not divided and does not descend to the condition of the creatures4 ,in the same way1 the globe of the sun does not become divided and does not descend to the earth4 ,no1 the rays of the sun1 which are its bounty1 emanate from it and illumine the dark bodies4 ,but the appearance through manifestation is the manifestation of the branches1 leaves1 blossoms and fruit from the seed2 for the seed in its own essence becomes branches and fruits1 and its reality enters into the branches1 the leaves and fruits4 ,this appearance through manifestation would be for ,god1 the ,most ,high1 simple imperfection2 and this is quite impossible1 for the implication would be that the ,absolute ,preexistent is qualified with phenomenal attributes4 ,but if this were so1 pure independence would become mere poverty1 and true existence would become nonexistence1 and this is impossible4 ,therefore1 all creatures emanate from ,god--that is to say1 it is by ,god that all things are realized1 and by ,him that all beings have attained to existence4 ,the first thing which emanated from ,god is that universal reality1 which the ancient philosophers termed the 8,first ,mind10 and which the people of ,bah call the 8,first ,will40 ,this emanation1 in that which concerns its action in the world of ,god1 is not limited by time or place2 it is without beginning or end--beginning and end in relation to ,god are one4 ,the preexistence of ,god is the preexistence of essence1 and also preexistence of time1 and the phenomenality of contingency is essential and not temporal1 as we have already explained one day at table47#add7 ,though the 8,first ,mind0 is without beginning1 it does not become a sharer in the preexistence of ,god1 for the existence of the universal reality in relation to the existence of ,god is nothingness1 and it has not the power to become an associate of ,god and like unto ,him in preexistence4 ,this subject has been before explained4 ,the existence of living things signifies composition1 and their death1 decomposition4 ,but universal matter and the elements do not become absolutely annihilated and destroyed4 ,no1 their nonexistence is simply transformation4 ,for instance1 when man is annihilated1 he becomes dust2 but he does not become absolutely nonexistent4 ,he still exists in the shape of dust1 but transformation has taken place1 and this composition is accidentally decomposed4 ,the annihilation of the other beings is the same1 for existence does not become absolute nonexistence1 and absolute nonexistence does not become existence4 #ed3 ,,on ,,the ,,proceeding ,,of ,,the ,,human ,,spirit ,,from ,,god ,question4--,in the ,bible it is said that ,god breathed the spirit into the body of man4 ,what is the meaning of this verse8 ,answer4--,know that proceeding is of two kinds3 the proceeding and appearance through emanation1 and the proceeding and appearance through manifestation4 ,the proceeding through emanation is like the coming forth of the action from the actor1 of the writing from the writer4 ,now the writing emanates from the writer1 and the discourse emanates from the speaker1 and in the same way the human spirit emanates from ,god4 ,it is not that it manifests ,god--that is to say1 no part has been detached from the ,divine ,reality to enter the body of man4 ,no1 as the discourse emanates from the speaker1 the spirit appears in the body of man4 ,but the proceeding through manifestation is the manifestation of the reality of a thing in other forms1 like the coming forth of this tree from the seed of the tree1 or the coming forth of the flower from the seed of the flower1 for it is the seed itself which appears in the form of the branches1 leaves and flowers4 ,this is called the proceeding through manifestation4 ,the spirits of men1 with reference to ,god1 have dependence through emanation1 just as the discourse proceeds from the speaker and the writing from the writer--that is to say1 the speaker himself does not become the discourse1 nor does the writer himself become the writing2 no1 rather they have the proceeding of emanation4 ,the speaker has perfect ability and power1 and the discourse emanates from him1 as the action does from the actor4 ,the ,real ,speaker1 the ,essence of ,unity1 has always been in one condition1 which neither changes nor alters1 has neither transformation nor vicissitude4 ,he is the ,eternal1 the ,immortal4 ,therefore1 the proceeding of the human spirits from ,god is through emanation4 ,when it is said in the ,bible that ,god breathed ,his spirit into man1 this spirit is that which1 like the discourse1 emanates from the ,real ,speaker1 taking effect in the reality of man4 ,but the proceeding through manifestation 7if by this is meant the divine appearance1 and not division into parts71 we have said1 is the proceeding and the appearance of the ,holy ,spirit and the ,word1 which is from ,god4 ,as it is said in the ,gospel of ,john1 8,in the beginning was the ,word1 and the ,word was with ,god027#ade7 then the ,holy ,spirit and the ,word are the appearance of ,god4 ,the ,spirit and the ,word mean the divine perfections that appeared in the ,reality of ,christ1 and these perfections were with ,god2 so the sun manifests all its glory in the mirror4 ,for the ,word does not signify the body of ,christ1 no1 but the divine perfections manifested in ,him4 ,for ,christ was like a clear mirror which was facing the ,sun of ,reality2 and the perfections of the ,sun of ,reality--that is to say1 its light and heat--were visible and apparent in this mirror4 ,if we look into the mirror1 we see the sun1 and we say1 8,it is the sun40 ,therefore1 the ,word and the ,holy ,spirit1 which signify the perfections of ,god1 are the divine appearance4 ,this is the meaning of the verse in the ,gospel which says3 8,the ,word was with ,god1 and the ,word was ,god027#adf7 for the divine perfections are not different from the ,essence of ,oneness4 ,the perfections of ,christ are called the ,word because all the beings are in the condition of letters1 and one letter has not a complete meaning1 while the perfections of ,christ have the power of the word because a complete meaning can be inferred from a word4 ,as the ,reality of ,christ was the manifestation of the divine perfections1 therefore1 it was like the word4 ,why8 because ,he is the sum of perfect meanings4 ,this is why ,he is called the ,word4 ,and know that the proceeding of the ,word and the ,holy ,spirit from ,god1 which is the proceeding and appearance of manifestation1 must not be understood to mean that the ,reality of ,divinity had been divided into parts1 or multiplied1 or that it had descended from the exaltation of holiness and purity4 ,god forbid6 ,if a pure1 fine mirror faces the sun1 the light and heat1 the form and the image of the sun will be resplendent in it with such manifestation that if a beholder says of the sun1 which is brilliant and visible in the mirror1 8,this is the sun10 it is true4 ,nevertheless1 the mirror is the mirror1 and the sun is the sun4 ,the ,one ,sun1 even if it appears in numerous mirrors1 is one4 ,this state is neither abiding nor entering1 neither commingling nor descending2 for entering1 abiding1 descending1 issuing forth and commingling are the necessities and characteristics of bodies1 not of spirits2 then how much less do they belong to the sanctified and pure ,reality of ,god4 ,god is exempt from all that is not in accordance with ,his purity and ,his exalted and sublime sanctity4 ,the ,sun of ,reality1 as we have said1 has always been in one condition2 it has no change1 no alteration1 no transformation and no vicissitude4 ,it is eternal and everlasting4 ,but the ,holy ,reality of the ,word of ,god is in the condition of the pure1 fine and shining mirror2 the heat1 the light1 the image and likeness--that is to say1 the perfections of the ,sun of ,reality--appear in it4 ,that is why ,christ says in the ,gospel1 8,the ,father is in the ,son0--that is to say1 the ,sun of ,reality appears in the mirror47#adg7 ,praise be to the ,one ,who shone upon this ,holy ,reality1 ,who is sanctified among the beings6 #ee3 ,,soul1 ,,spirit ,,and ,,mind ,question4--,what is the difference between the mind1 spirit and soul8 ,answer4--,it has been before explained that spirit is universally divided into five categories3 the vegetable spirit1 the animal spirit1 the human spirit1 the spirit of faith1 and the ,holy ,spirit4 ,the vegetable spirit is the power of growth which is brought about in the seed through the influence of other existences4 ,the animal spirit is the power of all the senses1 which is realized from the composition and mingling of elements2 when this composition decomposes1 the power also perishes and becomes annihilated4 ,it may be likened to this lamp3 when the oil1 wick and fire are combined1 it is lighted2 and when this combination is dissolved--that is to say1 when the combined parts are separated from one another--the lamp also is extinguished4 ,the human spirit which distinguishes man from the animal is the rational soul1 and these two names--the human spirit and the rational soul--designate one thing4 ,this spirit1 which in the terminology of the philosophers is the rational soul1 embraces all beings1 and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects1 and of the qualities and properties of beings4 ,but the human spirit1 unless assisted by the spirit of faith1 does not become acquainted with the divine secrets and the heavenly realities4 ,it is like a mirror which1 although clear1 polished and brilliant1 is still in need of light4 ,until a ray of the sun reflects upon it1 it cannot discover the heavenly secrets4 ,but the mind is the power of the human spirit4 ,spirit is the lamp2 mind is the light which shines from the lamp4 ,spirit is the tree1 and the mind is the fruit4 ,mind is the perfection of the spirit and is its essential quality1 as the sun's rays are the essential necessity of the sun4 ,this explanation1 though short1 is complete2 therefore1 reflect upon it1 and if ,god wills1 you may become acquainted with the details4 #ef3 ,,the ,,physical ,,powers ,,and ,,the ,,intellectual ,,powers ,in man five outer powers exist1 which are the agents of perception--that is to say1 through these five powers man perceives material beings4 ,these are sight1 which perceives visible forms2 hearing1 which perceives audible sounds2 smell1 which perceives odors2 taste1 which perceives foods2 and feeling1 which is in all parts of the body and perceives tangible things4 ,these five powers perceive outward existences4 ,man has also spiritual powers3 imagination1 which conceives things2 thought1 which reflects upon realities2 comprehension1 which comprehends realities2 memory1 which retains whatever man imagines1 thinks and comprehends4 ,the intermediary between the five outward powers and the inward powers is the sense which they possess in common--that is to say1 the sense which acts between the outer and inner powers1 conveys to the inward powers whatever the outer powers discern4 ,it is termed the common faculty1 because it communicates between the outward and inward powers and thus is common to the outward and inward powers4 ,for instance1 sight is one of the outer powers2 it sees and perceives this flower1 and conveys this perception to the inner power--the common faculty--which transmits this perception to the power of imagination1 which in its turn conceives and forms this image and transmits it to the power of thought2 the power of thought reflects and1 having grasped the reality1 conveys it to the power of comprehension2 the comprehension1 when it has comprehended it1 delivers the image of the object perceived to the memory1 and the memory keeps it in its repository4 ,the outward powers are five3 the power of sight1 of hearing1 of taste1 of smell and of feeling4 ,the inner powers are also five3 the common faculty1 and the powers of imagination1 thought1 comprehension and memory4 #eg3 ,,the ,,causes ,,of ,,the ,,differences ,,in ,,the ,,characters ,,of ,,men ,question4--,how many kinds of character has man1 and what is the cause of the differences and varieties in men8 ,answer4--,he has the innate character1 the inherited character1 and the acquired character which is gained by education4 ,with regard to the innate character1 although the divine creation is purely good1 yet the varieties of natural qualities in man come from the difference of degree2 all are excellent1 but they are more or less so1 according to the degree4 ,so all mankind possess intelligence and capacities1 but the intelligence1 the capacity and the worthiness of men differ4 ,this is evident4 ,for example1 take a number of children of one family1 of one place1 of one school1 instructed by one teacher1 reared on the same food1 in the same climate1 with the same clothing1 and studying the same lessons--it is certain that among these children some will be clever in the sciences1 some will be of average ability1 and some dull4 ,hence it is clear that in the original nature there exists a difference of degree and varieties of worthiness and capacity4 ,this difference does not imply good or evil but is simply a difference of degree4 ,one has the highest degree1 another the medium degree1 and another the lowest degree4 ,so man exists2 the animal1 the plant and the mineral exist also--but the degrees of these four existences vary4 ,what a difference between the existence of man and of the animal6 ,yet both are existences4 ,it is evident that in existence there are differences of degrees4 ,the variety of inherited qualities comes from strength and weakness of constitution--that is to say1 when the two parents are weak1 the children will be weak2 if they are strong1 the children will be robust4 ,in the same way1 purity of blood has a great effect2 for the pure germ is like the superior stock which exists in plants and animals4 ,for example1 you see that children born from a weak and feeble father and mother will naturally have a feeble constitution and weak nerves2 they will be afflicted and will have neither patience1 nor endurance1 nor resolution1 nor perseverance1 and will be hasty2 for the children inherit the weakness and debility of their parents4 ,besides this1 an especial blessing is conferred on some families and some generations4 ,thus it is an especial blessing that from among the descendants of ,abraham should have come all the ,prophets of the children of ,israel4 ,this is a blessing that ,god has granted to this descent3 to ,moses from ,his father and mother1 to ,christ from ,his mother's line2 also to ,muammad and the ,bb1 and to all the ,prophets and the ,holy ,manifestations of ,israel4 ,the ,blessed ,beauty7#adh7 is also a lineal descendant of ,abraham1 for ,abraham had other sons besides ,ishmael and ,isaac who in those days migrated to the lands of ,persia and ,afghanistan1 and the ,blessed ,beauty is one of their descendants4 ,hence it is evident that inherited character also exists1 and to such a degree that if the characters are not in conformity with their origin1 although they belong physically to that lineage1 spiritually they are not considered members of the family1 like ,canaan17#adi7 who is not reckoned as being of the race of ,noah4 ,but the difference of the qualities with regard to culture is very great1 for education has great influence4 ,through education the ignorant become learned2 the cowardly become valiant4 ,through cultivation the crooked branch becomes straight2 the acid1 bitter fruit of the mountains and woods becomes sweet and delicious2 and the five-petaled flower becomes hundred petaled4 ,through education savage nations become civilized1 and even the animals become domesticated4 ,education must be considered as most important1 for as diseases in the world of bodies are extremely contagious1 so1 in the same way1 qualities of spirit and heart are extremely contagious4 ,education has a universal influence1 and the differences caused by it are very great4 ,perhaps someone will say that1 since the capacity and worthiness of men differ1 therefore1 the difference of capacity certainly causes the difference of characters47#aej7 ,but this is not so1 for capacity is of two kinds3 natural capacity and acquired capacity4 ,the first1 which is the creation of ,god1 is purely good--in the creation of ,god there is no evil2 but the acquired capacity has become the cause of the appearance of evil4 ,for example1 ,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 poison4 ,this nature and constitution is innate1 and ,god has given it equally to all mankind4 ,but man begins little by little to accustom himself to poison by taking a small quantity each day1 and gradually increasing it1 until he reaches such a point that he cannot live without a gram of opium every day4 ,the natural capacities are thus completely perverted4 ,observe how much the natural capacity and constitution can be changed1 until by different habits and training they become entirely perverted4 ,one does not criticize vicious people because of their innate capacities and nature1 but rather for their acquired capacities and nature4 ,in creation there is no evil2 all is good4 ,certain qualities and natures innate in some men and apparently blameworthy are not so in reality4 ,for example1 from the beginning of his life you can see in a nursing child the signs of greed1 of anger and of temper4 ,then1 it may be said1 good and evil are innate in the reality of man1 and this is contrary to the pure goodness of nature and creation4 ,the answer to this is that greed1 which is to ask for something more1 is a praiseworthy quality provided that it is used suitably4 ,so if a man is greedy to acquire science and knowledge1 or to become compassionate1 generous and just1 it is most praiseworthy4 ,if he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts1 it is very praiseworthy2 but if he does not use these qualities in a right way1 they are blameworthy4 ,then it is evident that in creation and nature evil does not exist at all2 but when the natural qualities of man are used in an unlawful way1 they are blameworthy4 ,so if a rich and generous person gives a sum of money to a poor man for his own necessities1 and if the poor man spends that sum of money on unlawful things1 that will be blameworthy4 ,it is the same with all the natural qualities of man1 which constitute the capital of life2 if they be used and displayed in an unlawful way1 they become blameworthy4 ,therefore1 it is clear that creation is purely good4 ,consider that the worst of qualities and most odious of attributes1 which is the foundation of all evil1 is lying4 ,no worse or more blameworthy quality than this can be imagined to exist2 it is the destroyer of all human perfections and the cause of innumerable vices4 ,there is no worse characteristic than this2 it is the foundation of all evils4 ,notwithstanding all this1 if a doctor consoles a sick man by saying1 8,thank ,god you are better1 and there is hope of your recovery10 though these words are contrary to the truth1 yet they may become the consolation of the patient and the turning point of the illness4 ,this is not blameworthy4 ,this question is now clearly elucidated4 ,salutations6 #eh3 ,,the ,,degree ,,of ,,knowledge ,,possessed ,,by ,,man ,,and ,,the ,,divine ,,manifestations ,question4--,of what degree is the perception of the human world1 and what are its limitations8 ,answer4--,know that perception varies4 ,the lowest degree of perception is that of the animals--that is to say1 the natural feeling which appears through the powers of the senses1 and which is called sensation4 ,in this1 men and animals are sharers2 moreover1 some animals with regard to the senses are more powerful than man4 ,but in humanity1 perception differs and varies in accordance with the different conditions of man4 ,the first condition of perception in the world of nature is the perception of the rational soul4 ,in this perception and in this power all men are sharers1 whether they be neglectful or vigilant1 believers or deniers4 ,this human rational soul is ,god's creation2 it encompasses and excels other creatures2 as it is more noble and distinguished1 it encompasses things4 ,the power of the rational soul can discover the realities of things1 comprehend the peculiarities of beings1 and penetrate the mysteries of existence4 ,all sciences1 knowledge1 arts1 wonders1 institutions1 discoveries and enterprises come from the exercised intelligence of the rational soul4 ,there was a time when they were unknown1 preserved mysteries and hidden secrets2 the rational soul gradually discovered them and brought them out from the plane of the invisible and the hidden into the realm of the visible4 ,this is the greatest power of perception in the world of nature1 which in its highest flight and soaring comprehends the realities1 the properties and the effects of the contingent beings4 ,but the universal divine mind1 which is beyond nature1 is the bounty of the ,preexistent ,power4 ,this universal mind is divine2 it embraces existing realities1 and it receives the light of the mysteries of ,god4 ,it is a conscious power1 not a power of investigation and of research4 ,the intellectual power of the world of nature is a power of investigation1 and by its researches it discovers the realities of beings and the properties of existences2 but the heavenly intellectual power1 which is beyond nature1 embraces things and is cognizant of things1 knows them1 understands them1 is aware of mysteries1 realities and divine significations1 and is the discoverer of the concealed verities of the ,kingdom4 ,this divine intellectual power is the special attribute of the ,holy ,manifestations and the ,dawning-places of prophethood2 a ray of this light falls upon the mirrors of the hearts of the righteous1 and a portion and a share of this power comes to them through the ,holy ,manifestations4 ,the ,holy ,manifestations have three conditions3 one1 the physical condition2 one1 that of the rational soul2 and one1 that of the manifestation of perfection and of the lordly splendor4 ,the body comprehends things according to the degree of its ability in the physical world2 therefore1 in certain cases it shows physical weakness4 ,for example3 8,i was sleeping and unconscious2 the breeze of ,god passed over ,me and awoke ,me1 and commanded ,me to proclaim the ,word02 or when ,christ in ,his thirtieth year was baptized1 and the ,holy ,spirit descended upon ,him2 before this the ,holy ,spirit did not manifest itself in ,him4 ,all these things refer to the bodily condition of the ,manifestations2 but ,their heavenly condition embraces all things1 knows all mysteries1 discovers all signs1 and rules over all things2 before as well as after ,their mission1 it is the same4 ,that is why ,christ has said3 8,i am ,alpha and ,omega1 the first and the last07#aea7--that is to say1 there has never been and never shall be any change and alteration in ,me4 #ei3 ,,man',s ,,knowledge ,,of ,,god ,question4--,to what extent can the understanding of man comprehend ,god8 ,answer4--,this subject requires ample time1 and to explain it thus at table is not easy2 nevertheless1 we will speak of it briefly4 ,know that there are two kinds of knowledge3 the knowledge of the essence of a thing and the knowledge of its qualities4 ,the essence of a thing is known through its qualities2 otherwise1 it is unknown and hidden4 ,as our knowledge of things1 even of created and limited things1 is knowledge of their qualities and not of their essence1 how is it possible to comprehend in its essence the ,divine ,reality1 which is unlimited8 ,for the inner essence of anything is not comprehended1 but only its qualities4 ,for example1 the inner essence of the sun is unknown1 but is understood by its qualities1 which are heat and light4 ,the inner essence of man is unknown and not evident1 but by its qualities it is characterized and known4 ,thus everything is known by its qualities and not by its essence4 ,although the mind encompasses all things1 and the outward beings are comprehended by it1 nevertheless these beings with regard to their essence are unknown2 they are only known with regard to their qualities4 ,then how can the eternal everlasting ,lord1 ,who is held sanctified from comprehension and conception1 be known by ,his essence8 ,that is to say1 as things can only be known by their qualities and not by their essence1 it is certain that the ,divine ,reality is unknown with regard to its essence and is known with regard to its attributes4 ,besides1 how can the phenomenal reality embrace the ,preexistent ,reality8 ,for comprehension is the result of encompassing--embracing must be1 so that comprehension may be--and the ,essence of ,unity surrounds all and is not surrounded4 ,also the difference of conditions in the world of beings is an obstacle to comprehension4 ,for example1 this mineral belongs to the mineral kingdom2 however far it may rise1 it can never comprehend the power of growth4 ,the plants1 the trees1 whatever progress they may make1 cannot conceive of the power of sight or the powers of the other senses2 and the animal cannot imagine the condition of man--that is to say1 his spiritual powers4 ,difference of condition is an obstacle to knowledge2 the inferior degree cannot comprehend the superior degree4 ,how then can the phenomenal reality comprehend the ,preexistent ,reality8 ,knowing ,god1 therefore1 means the comprehension and the knowledge of ,his attributes1 and not of ,his ,reality4 ,this knowledge of the attributes is also proportioned to the capacity and power of man2 it is not absolute4 ,philosophy consists in comprehending the reality of things as they exist1 according to the capacity and the power of man4 ,for the phenomenal reality can comprehend the ,preexistent attributes only to the extent of the human capacity4 ,the mystery of ,divinity is sanctified and purified from the comprehension of the beings1 for all that comes to the imagination is that which man understands1 and the power of the understanding of man does not embrace the ,reality of the ,divine ,essence4 ,all that man is able to understand are the attributes of ,divinity1 the radiance of which appears and is visible in the world and within men's souls4 ,when we look at the world and within men's souls1 we see wonderful signs of the divine perfections1 which are clear and apparent2 for the reality of things proves the ,universal ,reality4 ,the ,reality of ,divinity may be compared to the sun1 which from the height of its magnificence shines upon all the horizons2 and each horizon1 and each soul1 receives a share of its radiance4 ,if this light and these rays did not exist1 beings would not exist2 all beings express something and partake of some ray and portion of this light4 ,the splendors of the perfections1 bounties and attributes of ,god shine forth and radiate from the reality of the ,perfect ,man--that is to say1 the ,unique ,one1 the supreme ,manifestation of ,god4 ,other beings receive only one ray1 but the supreme ,manifestation is the mirror for this ,sun1 which appears and becomes manifest in it1 with all its perfections1 attributes1 signs and wonders4 ,the knowledge of the ,reality of the ,divinity is impossible and unattainable1 but the knowledge of the ,manifestations of ,god is the knowledge of ,god1 for the bounties1 splendors and divine attributes are apparent in ,them4 ,therefore1 if man attains to the knowledge of the ,manifestations of ,god1 he will attain to the knowledge of ,god2 and if he be neglectful of the knowledge of the ,holy ,manifestations1 he will be bereft of the knowledge of ,god4 ,it is then ascertained and proved that the ,holy ,manifestations are the center of the bounty1 signs and perfections of ,god4 ,blessed are those who receive the light of the divine bounties from the enlightened ,dawning-points6 ,we hope that the ,friends of ,god1 like an attractive force1 will draw these bounties from the source itself1 and that they will arise with such illumination and signs that they will be evident proofs of the ,sun of ,reality4 #fj3 ,,the ,,immortality ,,of ,,the ,,spirit 7#a7 ,having shown that the spirit of man exists17#aeb7 we must prove its immortality4 ,the immortality of the spirit is mentioned in the ,holy ,books2 it is the fundamental basis of the divine religions4 ,now punishments and rewards are said to be of two kinds3 first1 the rewards and punishments of this life2 second1 those of the other world4 ,but the paradise and hell of existence are found in all the worlds of ,god1 whether in this world or in the spiritual heavenly worlds4 ,gaining these rewards is the gaining of eternal life4 ,that is why ,christ said1 8,act in such a way that you may find eternal life1 and that you may be born of water and the spirit1 so that you may enter into the ,kingdom407#aec7 ,the rewards of this life are the virtues and perfections which adorn the reality of man4 ,for example1 he was dark and becomes luminous2 he was ignorant and becomes wise2 he was neglectful and becomes vigilant2 he was asleep and becomes awakened2 he was dead and becomes living2 he was blind and becomes a seer2 he was deaf and becomes a hearer2 he was earthly and becomes heavenly2 he was material and becomes spiritual4 ,through these rewards he gains spiritual birth and becomes a new creature4 ,he becomes the manifestation of the verse in the ,gospel where it is said of the disciples that they 8were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god07#aed7--that is to say1 they were delivered from the animal characteristics and qualities which are the characteristics of human nature1 and they became qualified with the divine characteristics1 which are the bounty of ,god4 ,this is the meaning of the second birth4 ,for such people there is no greater torture than being veiled from ,god1 and no more severe punishment than sensual vices1 dark qualities1 lowness of nature1 engrossment in carnal desires4 ,when they are delivered through the light of faith from the darkness of these vices1 and become illuminated with the radiance of the sun of reality1 and ennobled with all the virtues1 they esteem this the greatest reward1 and they know it to be the true paradise4 ,in the same way they consider that the spiritual punishment--that is to say1 the torture and punishment of existence--is to be subjected to the world of nature2 to be veiled from ,god2 to be brutal and ignorant2 to fall into carnal lusts2 to be absorbed in animal frailties2 to be characterized with dark qualities1 such as falsehood1 tyranny1 cruelty1 attachment to the affairs of the world1 and being immersed in satanic ideas4 ,for them1 these are the greatest punishments and tortures4 ,likewise1 the rewards of the other world are the eternal life which is clearly mentioned in all the ,holy ,books1 the divine perfections1 the eternal bounties and everlasting felicity4 ,the rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world1 while the rewards of this life are the real luminous perfections which are realized in this world1 and which are the cause of eternal life1 for they are the very progress of existence4 ,it is like the man who passes from the embryonic world to the state of maturity and becomes the manifestation of these words3 8,blessed1 therefore1 be ,god1 the most excellent of ,makers407#aee7 ,the rewards of the other world are peace1 the spiritual graces1 the various spiritual gifts in the ,kingdom of ,god1 the gaining of the desires of the heart and the soul1 and the meeting of ,god in the world of eternity4 ,in the same way the punishments of the other world--that is to say1 the torments of the other world--consist in being deprived of the special divine blessings and the absolute bounties1 and falling into the lowest degrees of existence4 ,he who is deprived of these divine favors1 although he continues after death1 is considered as dead by the people of truth4 ,the logical proof of the immortality of the spirit is this1 that no sign can come from a nonexisting thing--that is to say1 it is impossible that from absolute nonexistence signs should appear--for the signs are the consequence of an existence1 and the consequence depends upon the existence of the principle4 ,so from a nonexisting sun no light can radiate2 from a nonexisting sea no waves appear2 from a nonexisting cloud no rain falls2 a nonexisting tree yields no fruit2 a nonexisting man neither manifests nor produces anything4 ,therefore1 as long as signs of existence appear1 they are a proof that the possessor of the sign is existent4 ,consider that today the ,kingdom of ,christ exists4 ,from a nonexisting king how could such a great kingdom be manifested8 ,how1 from a nonexisting sea1 can the waves mount so high8 ,from a nonexisting garden1 how can such fragrant breezes be wafted8 ,reflect that no effect1 no trace1 no influence remains of any being after its members are dispersed and its elements are decomposed1 whether it be a mineral1 a vegetable or an animal4 ,there is only the human reality and the spirit of man which1 after the disintegration of the members1 dispersing of the particles1 and the destruction of the composition1 persists and continues to act and to have power4 ,this question is extremely subtle3 consider it attentively4 ,this is a rational proof which we are giving1 so that the wise may weigh it in the balance of reason and justice4 ,but if the human spirit will rejoice and be attracted to the ,kingdom of ,god1 if the inner sight becomes opened1 and the spiritual hearing strengthened1 and the spiritual feelings predominant1 he will see the immortality of the spirit as clearly as he sees the sun1 and the glad tidings and signs of ,god will encompass him4 ,tomorrow we will give other proofs4 #fa3 ,,the ,,immortality ,,of ,,the ,,spirit 7#b7 ,yesterday we were occupied in discussing the immortality of the spirit4 ,know that the power and the comprehension of the human spirit are of two kinds--that is to say1 they perceive and act in two different modes4 ,one way is through instruments and organs3 thus with this eye it sees2 with this ear it hears2 with this tongue it talks4 ,such is the action of the spirit1 and the perception of the reality of man1 by means of organs--that is to say1 that the spirit is the seer1 through the eyes2 the spirit is the hearer1 through the ear2 the spirit is the speaker1 through the tongue4 ,the other manifestation of the powers and actions of the spirit is without instruments and organs4 ,for example1 in the state of sleep without eyes it sees2 without an ear it hears2 without a tongue it speaks2 without feet it runs4 ,briefly1 these actions are beyond the means of instruments and organs4 ,how often it happens that it sees a dream in the world of sleep1 and its signification becomes apparent two years afterward in corresponding events4 ,in the same way1 how many times it happens that a question which one cannot solve in the world of wakefulness is solved in the world of dreams4 ,in wakefulness the eye sees only for a short distance1 but in dreams he who is in the ,east sees the ,west4 ,awake he sees the present2 in sleep he sees the future4 ,in wakefulness1 by means of rapid transit1 at the most he can travel only twenty farsakhs7#aef7 an hour2 in sleep1 in the twinkling of an eye1 he traverses the ,east and ,west4 ,for the spirit travels in two different ways3 without means1 which is spiritual traveling2 and with means1 which is material traveling3 as birds which fly1 and those which are carried4 ,in the time of sleep this body is as though dead2 it does not see nor hear2 it does not feel2 it has no consciousness1 no perception--that is to say1 the powers of man have become inactive1 but the spirit lives and subsists4 ,nay1 its penetration is increased1 its flight is higher1 and its intelligence is greater4 ,to consider that after the death of the body the spirit perishes is like imagining that a bird in a cage will be destroyed if the cage is broken1 though the bird has nothing to fear from the destruction of the cage4 ,our body is like the cage1 and the spirit is like the bird4 ,we see that without the cage this bird flies in the world of sleep2 therefore1 if the cage becomes broken1 the bird will continue and exist4 ,its feelings will be even more powerful1 its perceptions greater1 and its happiness increased4 ,in truth1 from hell it reaches a paradise of delights because for the thankful birds there is no paradise greater than freedom from the cage4 ,that is why with utmost joy and happiness the martyrs hasten to the plain of sacrifice4 ,in wakefulness the eye of man sees at the utmost as far as one hour of distance7#aeg7 because through the instrumentality of the body the power of the spirit is thus determined2 but with the inner sight and the mental eye it sees ,america1 and it can perceive that which is there1 and discover the conditions of things and organize affairs4 ,if1 then1 the spirit were the same as the body1 it would be necessary that the power of the inner sight should also be in the same proportion4 ,therefore1 it is evident that this spirit is different from the body1 and that the bird is different from the cage1 and that the power and penetration of the spirit is stronger without the intermediary of the body4 ,now1 if the instrument is abandoned1 the possessor of the instrument continues to act4 ,for example1 if the pen is abandoned or broken1 the writer remains living and present2 if a house is ruined1 the owner is alive and existing4 ,this is one of the logical evidences for the immortality of the soul4 ,there is another3 this body becomes weak or heavy or sick1 or it finds health2 it becomes tired or rested2 sometimes the hand or leg is amputated1 or its physical power is crippled2 it becomes blind or deaf or dumb2 its limbs may become paralyzed2 briefly1 the body may have all the imperfections4 ,nevertheless1 the spirit in its original state1 in its own spiritual perception1 will be eternal and perpetual2 it neither finds any imperfection1 nor will it become crippled4 ,but when the body is wholly subjected to disease and misfortune1 it is deprived of the bounty of the spirit1 like a mirror which1 when it becomes broken or dirty or dusty1 cannot reflect the rays of the sun nor any longer show its bounties4 ,we have already explained that the spirit of man is not in the body because it is freed and sanctified from entrance and exit1 which are bodily conditions4 ,the connection of the spirit with the body is like that of the sun with the mirror4 ,briefly1 the human spirit is in one condition4 ,it neither becomes ill from the diseases of the body nor cured by its health2 it does not become sick1 nor weak1 nor miserable1 nor poor1 nor light1 nor small--that is to say1 it will not be injured because of the infirmities of the body1 and no effect will be visible even if the body becomes weak1 or if the hands and feet and tongue be cut off1 or if it loses the power of hearing or sight4 ,therefore1 it is evident and certain that the spirit is different from the body1 and that its duration is independent of that of the body2 on the contrary1 the spirit with the utmost greatness rules in the world of the body2 and its power and influence1 like the bounty of the sun in the mirror1 are apparent and visible4 ,but when the mirror becomes dusty or breaks1 it will cease to reflect the rays of the sun4 #fb3 ,,perfections ,,are ,,without ,,limit ,know that the conditions of existence are limited to the conditions of servitude1 of prophethood and of ,deity1 but the divine and the contingent perfections are unlimited4 ,when you reflect deeply1 you discover that also outwardly the perfections of existence are also unlimited1 for you cannot find a being so perfect that you cannot imagine a superior one4 ,for example1 you cannot see a ruby in the mineral kingdom1 a rose in the vegetable kingdom1 or a nightingale in the animal kingdom1 without imagining that there might be better specimens4 ,as the divine bounties are endless1 so human perfections are endless4 ,if it were possible to reach a limit of perfection1 then one of the realities of the beings might reach the condition of being independent of ,god1 and the contingent might attain to the condition of the absolute4 ,but for every being there is a point which it cannot overpass--that is to say1 he who is in the condition of servitude1 however far he may progress in gaining limitless perfections1 will never reach the condition of ,deity4 ,it is the same with the other beings4 ,a mineral1 however far it may progress in the mineral kingdom1 cannot gain the vegetable power4 ,also in a flower1 however far it may progress in the vegetable kingdom1 no power of the senses will appear4 ,so this silver mineral cannot gain hearing or sight2 it can only improve in its own condition and become a perfect mineral1 but it cannot acquire the power of growth1 or the power of sensation1 or attain to life2 it can only progress in its own condition4 ,for example1 ,peter cannot become ,christ4 ,all that he can do is1 in the condition of servitude1 to attain endless perfections2 for every existing reality is capable of making progress4 ,as the spirit of man after putting off this material form has an everlasting life1 certainly any existing being is capable of making progress2 therefore1 it is permitted to ask for advancement1 forgiveness1 mercy1 beneficence and blessings for a man after his death because existence is capable of progression4 ,that is why in the prayers of ,bah'u'llh forgiveness and remission of sins are asked for those who have died4 ,moreover1 as people in this world are in need of ,god1 they will also need ,him in the other world4 ,the creatures are always in need1 and ,god is absolutely independent1 whether in this world or in the world to come4 ,the wealth of the other world is nearness to ,god4 ,consequently1 it is certain that those who are near the ,divine ,court are allowed to intercede1 and this intercession is approved by ,god4 ,but intercession in the other world is not like intercession in this world4 ,it is another thing1 another reality1 which cannot be expressed in words4 ,if a wealthy man at the time of his death bequeaths a gift to the poor and miserable1 and gives a part of his wealth to be spent for them1 perhaps this action may be the cause of his pardon and forgiveness1 and of his progress in the ,divine ,kingdom4 ,also a father and mother endure the greatest troubles and hardships for their children2 and often when the children have reached the age of maturity1 the parents pass on to the other world4 ,rarely does it happen that a father and mother in this world see the reward of the care and trouble they have undergone for their children4 ,therefore1 children1 in return for this care and trouble1 must show forth charity and beneficence1 and must implore pardon and forgiveness for their parents4 ,so you ought1 in return for the love and kindness shown you by your father1 to give to the poor for his sake1 with greatest submission and humility implore pardon and remission of sins1 and ask for the supreme mercy4 ,it is even possible that the condition of those who have died in sin and unbelief may become changed--that is to say1 they may become the object of pardon through the bounty of ,god1 not through ,his justice--for bounty is giving without desert1 and justice is giving what is deserved4 ,as we have power to pray for these souls here1 so likewise we shall possess the same power in the other world1 which is the ,kingdom of ,god4 ,are not all the people in that world the creatures of ,god8 ,therefore1 in that world also they can make progress4 ,as here they can receive light by their supplications1 there also they can plead for forgiveness and receive light through entreaties and supplications4 ,thus as souls in this world1 through the help of the supplications1 the entreaties and the prayers of the holy ones1 can acquire development1 so is it the same after death4 ,through their own prayers and supplications they can also progress1 more especially when they are the object of the intercession of the ,holy ,manifestations4 #fc3 ,,the ,,progress ,,of ,,man ,,in ,,the ,,other ,,world ,know that nothing which exists remains in a state of repose--that is to say1 all things are in motion4 ,everything is either growing or declining2 all things are either coming from nonexistence into being1 or going from existence into nonexistence4 ,so this flower1 this hyacinth1 during a certain period of time was coming from the world of nonexistence into being1 and now it is going from being into nonexistence4 ,this state of motion is said to be essential--that is1 natural2 it cannot be separated from beings because it is their essential requirement1 as it is the essential requirement of fire to burn4 ,thus it is established that this movement is necessary to existence1 which is either growing or declining4 ,now1 as the spirit continues to exist after death1 it necessarily progresses or declines2 and in the other world to cease to progress is the same as to decline2 but it never leaves its own condition1 in which it continues to develop4 ,for example1 the reality of the spirit of ,peter1 however far it may progress1 will not reach to the condition of the ,reality of ,christ2 it progresses only in its own environment4 ,look at this mineral4 ,however far it may evolve1 it only evolves in its own condition2 you cannot bring the crystal to a state where it can attain to sight4 ,this is impossible4 ,so the moon which is in the heavens1 however far it might evolve1 could never become a luminous sun1 but in its own condition it has apogee and perigee4 ,however far the disciples might progress1 they could never become ,christ4 ,it is true that coal could become a diamond1 but both are in the mineral condition1 and their component elements are the same4 #fd3 ,,the ,,state ,,of ,,man ,,and ,,his ,,progress ,,after ,,death ,when we consider beings with the seeing eye1 we observe that they are limited to three sorts--that is to say1 as a whole they are either mineral1 vegetable or animal1 each of these three classes containing species4 ,man is the highest species because he is the possessor of the perfections of all the classes--that is1 he has a body which grows and which feels4 ,as well as having the perfections of the mineral1 of the vegetable and of the animal1 he also possesses an especial excellence which the other beings are without--that is1 the intellectual perfections4 ,therefore1 man is the most noble of beings4 ,man is in the highest degree of materiality1 and at the beginning of spirituality--that is to say1 he is the end of imperfection and the beginning of perfection4 ,he is at the last degree of darkness1 and at the beginning of light2 that is why it has been said that the condition of man is the end of the night and the beginning of day1 meaning that he is the sum of all the degrees of imperfection1 and that he possesses the degrees of perfection4 ,he has the animal side as well as the angelic side1 and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side4 ,then if the divine power in man1 which is his essential perfection1 overcomes the satanic power1 which is absolute imperfection1 he becomes the most excellent among the creatures2 but if the satanic power overcomes the divine power1 he becomes the lowest of the creatures4 ,that is why he is the end of imperfection and the beginning of perfection4 ,not in any other of the species in the world of existence is there such a difference1 contrast1 contradiction and opposition as in the species of man4 ,thus the reflection of the ,divine ,light was in man1 as in ,christ1 and see how loved and honored ,he is6 ,at the same time we see man worshiping a stone1 a clod of earth or a tree4 ,how vile he is1 in that his object of worship should be the lowest existence--that is1 a stone or clay1 without spirit2 a mountain1 a forest or a tree4 ,what shame is greater for man than to worship the lowest existences8 ,in the same way1 knowledge is a quality of man1 and so is ignorance2 truthfulness is a quality of man2 so is falsehood2 trustworthiness and treachery1 justice and injustice1 are qualities of man1 and so forth4 ,briefly1 all the perfections and virtues1 and all the vices1 are qualities of man4 ,consider equally the differences between individual men4 ,the ,christ was in the form of man1 and ,caiaphas was in the form of man2 ,moses and ,pharaoh1 ,abel and ,cain1 ,bah'u'llh and ,yay17#aeh7 were men4 ,man is said to be the greatest representative of ,god1 and he is the ,book of ,creation because all the mysteries of beings exist in him4 ,if he comes under the shadow of the ,true ,educator and is rightly trained1 he becomes the essence of essences1 the light of lights1 the spirit of spirits2 he becomes the center of the divine appearances1 the source of spiritual qualities1 the rising-place of heavenly lights1 and the receptacle of divine inspirations4 ,if he is deprived of this education1 he becomes the manifestation of satanic qualities1 the sum of animal vices1 and the source of all dark conditions4 ,the reason of the mission of the ,prophets is to educate men1 so that this piece of coal may become a diamond1 and this fruitless tree may be engrafted and yield the sweetest1 most delicious fruits4 ,when man reaches the noblest state in the world of humanity1 then he can make further progress in the conditions of perfection1 but not in state2 for such states are limited1 but the divine perfections are endless4 ,both before and after putting off this material form1 there is progress in perfection but not in state4 ,so beings are consummated in perfect man4 ,there is no other being higher than a perfect man4 ,but man when he has reached this state can still make progress in perfections but not in state because there is no state higher than that of a perfect man to which he can transfer himself4 ,he only progresses in the state of humanity1 for the human perfections are infinite4 ,thus1 however learned a man may be1 we can imagine one more learned4 ,hence1 as the perfections of humanity are endless1 man can also make progress in perfections after leaving this world4 #fe3 ,,explanation ,,of ,a ,,verse ,,in ,,the ,,kit,b-,i-,,aqdas ,question4--,it is said in the ,kitb-i-,aqdas 8444whoso is deprived thereof1 hath gone astray1 though he be the author of every righteous deed40 ,what is the meaning of this verse8 ,answer4--,this blessed verse means that the foundation of success and salvation is the knowledge of ,god1 and that the results of the knowledge of ,god are the good actions which are the fruits of faith4 ,if man has not this knowledge1 he will be separated from ,god1 and when this separation exists1 good actions have not complete effect4 ,this verse does not mean that the souls separated from ,god are equal1 whether they perform good or bad actions4 ,it signifies only that the foundation is to know ,god1 and the good actions result from this knowledge4 ,nevertheless1 it is certain that between the good1 the sinners and the wicked who are veiled from ,god there is a difference4 ,for the veiled one who has good principles and character deserves the pardon of ,god1 while he who is a sinner1 and has bad qualities and character1 is deprived of the bounties and blessings of ,god4 ,herein lies the difference4 ,therefore1 the blessed verse means that good actions alone1 without the knowledge of ,god1 cannot be the cause of eternal salvation1 everlasting success1 and prosperity1 and entrance into the ,kingdom of ,god4 #ff3 ,,the ,,existence ,,of ,,the ,,rational ,,soul ,,after ,,the ,,death ,,of ,,the ,,body ,question4--,after the body is put aside and the spirit has obtained freedom1 in what way will the rational soul exist8 ,let us suppose that the souls who are assisted by the bounty of the ,holy ,spirit attain to true existence and eternal life4 ,but what becomes of the rational souls--that is to say1 the veiled spirits87#aei7 ,answer4--,some think that the body is the substance and exists by itself1 and that the spirit is accidental and depends upon the substance of the body1 although1 on the contrary1 the rational soul is the substance1 and the body depends upon it4 ,if the accident--that is to say1 the body--be destroyed1 the substance1 the spirit1 remains4 ,second1 the rational soul1 meaning the human spirit1 does not descend into the body--that is to say1 it does not enter it1 for descent and entrance are characteristics of bodies1 and the rational soul is exempt from this4 ,the spirit never entered this body1 so in quitting it1 it will not be in need of an abiding-place3 no1 the spirit is connected with the body1 as this light is with this mirror4 ,when the mirror is clear and perfect1 the light of the lamp will be apparent in it1 and when the mirror becomes covered with dust or breaks1 the light will disappear4 ,the rational soul--that is to say1 the human spirit--has neither entered this body nor existed through it2 so after the disintegration of the composition of the body1 how should it be in need of a substance through which it may exist8 ,on the contrary1 the rational soul is the substance through which the body exists4 ,the personality of the rational soul is from its beginning2 it is not due to the instrumentality of the body1 but the state and the personality of the rational soul may be strengthened in this world2 it will make progress and will attain to the degrees of perfection1 or it will remain in the lowest abyss of ignorance1 veiled and deprived from beholding the signs of ,god4 ,question4--,through what means will the spirit of man--that is to say1 the rational soul--after departing from this mortal world1 make progress8 ,answer4--,the progress of man's spirit in the divine world1 after the severance of its connection with the body of dust1 is through the bounty and grace of the ,lord alone1 or through the intercession and the sincere prayers of other human souls1 or through the charities and important good works which are performed in its name4 ,,the ,,immortality ,,of ,,children ,question4--,what is the condition of children who die before attaining the age of discretion or before the appointed time of birth8 ,answer4--,these infants are under the shadow of the favor of ,god2 and as they have not committed any sin and are not soiled with the impurities of the world of nature1 they are the centers of the manifestation of bounty1 and the ,eye of ,compassion will be turned upon them4 #fg3 ,,eternal ,,life ,,and ,,entrance ,,into ,,the ,,kingdom ,,of ,,god ,you question about eternal life and the entrance into the ,kingdom4 ,the outer expression used for the ,kingdom is heaven2 but this is a comparison and similitude1 not a reality or fact1 for the ,kingdom is not a material place2 it is sanctified from time and place4 ,it is a spiritual world1 a divine world1 and the center of the ,sovereignty of ,god2 it is freed from body and that which is corporeal1 and it is purified and sanctified from the imaginations of the human world4 ,to be limited to place is a property of bodies and not of spirits4 ,place and time surround the body1 not the mind and spirit4 ,observe that the body of man is confined to a small place2 it covers only two spans of earth4 ,but the spirit and mind of man travel to all countries and regions--even through the limitless space of the heavens--surround all that exists1 and make discoveries in the exalted spheres and infinite distances4 ,this is because the spirit has no place2 it is placeless2 and for the spirit the earth and the heaven are as one since it makes discoveries in both4 ,but the body is limited to a place and does not know that which is beyond it4 ,for life is of two kinds3 that of the body and that of the spirit4 ,the life of the body is material life1 but the life of the spirit expresses the existence of the ,kingdom1 which consists in receiving the ,spirit of ,god and becoming vivified by the breath of the ,holy ,spirit4 ,although the material life has existence1 it is pure nonexistence and absolute death for the holy saints4 ,so man exists1 and this stone also exists1 but what a difference between the existence of man and that of the stone6 ,though the stone exists1 in relation to the existence of man it is nonexistent4 ,the meaning of eternal life is the gift of the ,holy ,spirit1 as the flower receives the gift of the season1 the air1 and the breezes of spring4 ,consider3 this flower had life in the beginning like the life of the mineral2 but by the coming of the season of spring1 of the bounty of the clouds of the springtime1 and of the heat of the glowing sun1 it attained to another life of the utmost freshness1 delicacy and fragrance4 ,the first life of the flower1 in comparison to the second life1 is death4 ,the meaning is that the life of the ,kingdom is the life of the spirit1 the eternal life1 and that it is purified from place1 like the spirit of man which has no place4 ,for if you examine the human body1 you will not find a special spot or locality for the spirit1 for it has never had a place2 it is immaterial4 ,it has a connection with the body like that of the sun with this mirror4 ,the sun is not within the mirror1 but it has a connection with the mirror4 ,in the same way the world of the ,kingdom is sanctified from everything that can be perceived by the eye or by the other senses--hearing1 smell1 taste or touch4 ,the mind which is in man1 the existence of which is recognized--where is it in him8 ,if you examine the body with the eye1 the ear or the other senses1 you will not find it2 nevertheless1 it exists4 ,therefore1 the mind has no place1 but it is connected with the brain4 ,the ,kingdom is also like this4 ,in the same way love has no place1 but it is connected with the heart2 so the ,kingdom has no place1 but is connected with man4 ,entrance into the ,kingdom is through the love of ,god1 through detachment1 through holiness and chastity1 through truthfulness1 purity1 steadfastness1 faithfulness and the sacrifice of life4 ,these explanations show that man is immortal and lives eternally4 ,for those who believe in ,god1 who have love of ,god1 and faith1 life is excellent--that is1 it is eternal2 but to those souls who are veiled from ,god1 although they have life1 it is dark1 and in comparison with the life of believers it is nonexistence4 ,for example1 the eye and the nail are living2 but the life of the nail in relation to the life of the eye is nonexistent4 ,this stone and this man both exist2 but the stone in relation to the existence of man is nonexistent2 it has no being2 for when man dies1 and his body is destroyed and annihilated1 it becomes like stone and earth4 ,therefore1 it is clear that although the mineral exists1 in relation to man it is nonexistent4 ,in the same way1 the souls who are veiled from ,god1 although they exist in this world and in the world after death1 are1 in comparison with the holy existence of the children of the ,kingdom of ,god1 nonexisting and separated from ,god4 #fh3 ,,fate ,question4--,is the predestination which is mentioned in the ,holy ,books a decreed thing8 ,if so1 is not the effort to avoid it useless8 ,answer4--,fate is of two kinds3 one is decreed1 and the other is conditional or impending4 ,the decreed fate is that which cannot change or be altered1 and conditional fate is that which may occur4 ,so1 for this lamp1 the decreed fate is that the oil burns and will be consumed2 therefore1 its eventual extinction is a decree which it is impossible to alter or to change because it is a decreed fate4 ,in the same way1 in the body of man a power of life has been created1 and as soon as it is destroyed and ended1 the body will certainly be decomposed1 so when the oil in this lamp is burnt and finished1 the lamp will undoubtedly become extinguished4 ,but conditional fate may be likened to this3 while there is still oil1 a violent wind blows on the lamp1 which extinguishes it4 ,this is a conditional fate4 ,it is wise to avoid it1 to protect oneself from it1 to be cautious and circumspect4 ,but the decreed fate1 which is like the finishing of the oil in the lamp1 cannot be altered1 changed nor delayed4 ,it must happen2 it is inevitable that the lamp will become extinguished4 #fi3 ,,the ,,influence ,,of ,,the ,,stars ,question4--,have the stars of the heavens any influence upon the human soul1 or have they not8 ,answer4--,some of the celestial stars have a clear and apparent material effect upon the terrestrial globe and the earthly beings1 which needs no explanation4 ,consider the sun1 which through the aid and the providence of ,god develops the earth and all earthly beings4 ,without the light and heat of the sun1 all the earthly creatures would be entirely nonexistent4 ,with regard to the spiritual influence of stars1 though this influence of stars in the human world may appear strange1 still1 if you reflect deeply upon this subject1 you will not be so much surprised at it4 ,my meaning is not1 however1 that the decrees which the astrologers of former times inferred from the movements of the stars corresponded to occurrences2 for the decrees of those former astrologers were forms of imagination which were originated by ,egyptian1 ,assyrian and ,chaldean priests2 nay1 rather1 they were due to the fancies of ,hindus1 to the myths of the ,greeks1 ,romans and other star worshipers4 ,but ,i mean that this limitless universe is like the human body1 all the members of which are connected and linked with one another with the greatest strength4 ,how much the organs1 the members and the parts of the body of man are intermingled and connected for mutual aid and help1 and how much they influence one another6 ,in the same way1 the parts of this infinite universe have their members and elements connected with one another1 and influence one another spiritually and materially4 ,for example1 the eye sees1 and all the body is affected2 the ear hears1 and all the members of the body are moved4 ,of this there is no doubt2 and the universe is like a living person4 ,moreover1 the connection which exists between the members of beings must necessarily have an effect and impression1 whether it be material or spiritual4 ,for those who deny spiritual influence upon material things we mention this brief example3 wonderful sounds and tones1 melodies and charming voices1 are accidents which affect the air--for sound is the term for vibrations of the air--and by these vibrations the nerves of the tympanum of the ear are affected1 and hearing results4 ,now reflect that the vibration of the air1 which is an accident of no importance1 attracts and exhilarates the spirit of man and has great effect upon him3 it makes him weep or laugh2 perhaps it will influence him to such a degree that he will throw himself into danger4 ,therefore1 see the connection which exists between the spirit of man and the atmospheric vibration1 so that the movement of the air becomes the cause of transporting him from one state to another1 and of entirely overpowering him2 it will deprive him of patience and tranquillity4 ,consider how strange this is1 for nothing comes forth from the singer which enters into the listener2 nevertheless1 a great spiritual effect is produced4 ,therefore1 surely so great a connection between beings must have spiritual effect and influence4 ,it has been mentioned that the members and parts of man affect and influence one another4 ,for example1 the eye sees2 the heart is affected4 ,the ear hears2 and the spirit is influenced4 ,the heart is at rest2 the thoughts become serene1 and for all the members of man's body a pleasant condition is realized4 ,what a connection and what an agreement is this6 ,since this connection1 this spiritual effect and this influence1 exists between the members of the body of man1 who is only one of many finite beings1 certainly between these universal and infinite beings there will also be a spiritual and material connection4 ,although by existing rules and actual science these connections cannot be discovered1 nevertheless1 their existence between all beings is certain and absolute4 ,to conclude3 the beings1 whether great or small1 are connected with one another by the perfect wisdom of ,god1 and affect and influence one another4 ,if it were not so1 in the universal system and the general arrangement of existence1 there would be disorder and imperfection4 ,but as beings are connected one with another with the greatest strength1 they are in order in their places and perfect4 ,this subject is worthy of examination4 #gj3 ,,free ,,will ,question4--,is man a free agent in all his actions1 or is he compelled and constrained8 ,answer4--,this question is one of the most important and abstruse of divine problems4 ,if ,god wills1 another day1 at the beginning of dinner1 we will undertake the explanation of this subject in detail2 now we will explain it briefly1 in a few words1 as follows4 ,some things are subject to the free will of man1 such as justice1 equity1 tyranny and injustice1 in other words1 good and evil actions2 it is evident and clear that these actions are1 for the most part1 left to the will of man4 ,but there are certain things to which man is forced and compelled1 such as sleep1 death1 sickness1 decline of power1 injuries and misfortunes2 these are not subject to the will of man1 and he is not responsible for them1 for he is compelled to endure them4 ,but in the choice of good and bad actions he is free1 and he commits them according to his own will4 ,for example1 if he wishes1 he can pass his time in praising ,god1 or he can be occupied with other thoughts4 ,he can be an enkindled light through the fire of the love of ,god1 and a philanthropist loving the world1 or he can be a hater of mankind1 and engrossed with material things4 ,he can be just or cruel4 ,these actions and these deeds are subject to the control of the will of man himself2 consequently1 he is responsible for them4 ,now another question arises4 ,man is absolutely helpless and dependent1 since might and power belong especially to ,god4 ,both exaltation and humiliation depend upon the good pleasure and the will of the ,most ,high4 ,it is said in the ,new ,testament that ,god is like a potter who makes 8one vessel unto honour1 and another unto dishonour407#afj7 ,now the dishonored vessel has no right to find fault with the potter saying1 8,why did you not make me a precious cup1 which is passed from hand to hand80 ,the meaning of this verse is that the states of beings are different4 ,that which is in the lowest state of existence1 like the mineral1 has no right to complain1 saying1 8,o ,god1 why have ,you not given me the vegetable perfections80 ,in the same way1 the plant has no right to complain that it has been deprived of the perfections of the animal world4 ,also it is not befitting for the animal to complain of the want of the human perfections4 ,no1 all these things are perfect in their own degree1 and they must strive after the perfections of their own degree4 ,the inferior beings1 as we have said1 have neither the right to1 nor the fitness for1 the states of the superior perfections4 ,no1 their progress must be in their own state4 ,also the inaction or the movement of man depend upon the assistance of ,god4 ,if he is not aided1 he is not able to do either good or evil4 ,but when the help of existence comes from the ,generous ,lord1 he is able to do both good and evil2 but if the help is cut off1 he remains absolutely helpless4 ,this is why in the ,holy ,books they speak of the help and assistance of ,god4 ,so this condition is like that of a ship which is moved by the power of the wind or steam2 if this power ceases1 the ship cannot move at all4 ,nevertheless1 the rudder of the ship turns it to either side1 and the power of the steam moves it in the desired direction4 ,if it is directed to the east1 it goes to the east2 or if it is directed to the west1 it goes to the west4 ,this motion does not come from the ship2 no1 it comes from the wind or the steam4 ,in the same way1 in all the action or inaction of man1 he receives power from the help of ,god2 but the choice of good or evil belongs to the man himself4 ,so if a king should appoint someone to be the governor of a city1 and should grant him the power of authority1 and should show him the paths of justice and injustice according to the laws--if then this governor should commit injustice1 although he should act by the authority and power of the king1 the latter would be absolved from injustice4 ,but if he should act with justice1 he would do it also through the authority of the king1 who would be pleased and satisfied4 ,that is to say1 though the choice of good and evil belongs to man1 under all circumstances he is dependent upon the sustaining help of life1 which comes from the ,omnipotent4 ,the ,kingdom of ,god is very great1 and all are captives in the grasp of ,his ,power4 ,the servant cannot do anything by his own will2 ,god is powerful1 omnipotent1 and the ,helper of all beings4 ,this question has become clearly explained4 ,salutations6 #ga3 ,,visions ,,and ,,communication ,,with ,,spirits ,question4--,some people believe that they achieve spiritual discoveries--that is to say1 that they converse with spirits4 ,what kind of communion is this8 ,answer4--,spiritual discoveries are of two kinds3 one kind is of the imagination and is only the assertion of a few people2 the other kind resembles inspiration1 and this is real--such are the revelations of ,isaiah1 of ,jeremiah and of ,st4 ,john1 which are real4 ,reflect that man's power of thought consists of two kinds4 ,one kind is true1 when it agrees with a determined truth4 ,such conceptions find realization in the exterior world2 such are accurate opinions1 correct theories1 scientific discoveries and inventions4 ,the other kind of conceptions is made up of vain thoughts and useless ideas which yield neither fruit nor result1 and which have no reality4 ,no1 they surge like the waves of the sea of imaginations1 and they pass away like idle dreams4 ,in the same way1 there are two sorts of spiritual discoveries4 ,one is the revelations of the ,prophets1 and the spiritual discoveries of the elect4 ,the visions of the ,prophets are not dreams2 no1 they are spiritual discoveries and have reality4 ,they say1 for example1 8,i saw a person in a certain form1 and ,i said such a thing1 and he gave such an answer40 ,this vision is in the world of wakefulness1 and not in that of sleep4 ,nay1 it is a spiritual discovery which is expressed as if it were the appearance of a vision4 ,the other kind of spiritual discoveries is made up of pure imaginations1 but these imaginations become embodied in such a way that many simple-hearted people believe that they have a reality4 ,that which proves it clearly is that from this controlling of spirits no result or fruit has ever been produced4 ,no1 they are but narratives and stories4 ,know that the reality of man embraces the realities of things1 and discovers the verities1 properties and secrets of things4 ,so all these arts1 wonders1 sciences and knowledge have been discovered by the human reality4 ,at one time these sciences1 knowledge1 wonders and arts were hidden and concealed secrets2 then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible4 ,therefore1 it is evident that the reality of man embraces things4 ,thus it is in ,europe and discovers ,america2 it is on the earth1 and it makes discoveries in the heavens4 ,it is the revealer of the secrets of things1 and it is the knower of the realities of that which exists4 ,these discoveries corresponding to the reality are similar to revelation1 which is spiritual comprehension1 divine inspiration and the association of human spirits4 ,for instance1 the ,prophet says1 8,i saw1 ,i said1 ,i heard such a thing40 ,it is1 therefore1 evident that the spirit has great perception without the intermediary of any of the five senses1 such as the eyes or ears4 ,among spiritual souls there are spiritual understandings1 discoveries1 a communion which is purified from imagination and fancy1 an association which is sanctified from time and place4 ,so it is written in the ,gospel that1 on ,mount ,tabor1 ,moses and ,elias came to ,christ1 and it is evident that this was not a material meeting4 ,it was a spiritual condition which is expressed as a physical meeting4 ,the other sort of converse1 presence and communications of spirits is but imagination and fancy1 which only appears to have reality4 ,the mind and the thought of man sometimes discover truths1 and from this thought and discovery signs and results are produced4 ,this thought has a foundation4 ,but many things come to the mind of man which are like the waves of the sea of imaginations2 they have no fruit1 and no result comes from them4 ,in the same way1 man sees in the world of sleep a vision which becomes exactly realized2 at another time1 he sees a dream which has absolutely no result4 ,what we mean is that this state1 which we call the converse and communications of spirits1 is of two kinds3 one is simply imaginary1 and the other is like the visions which are mentioned in the ,holy ,book1 such as the revelations of ,st4 ,john and ,isaiah and the meeting of ,christ with ,moses and ,elias4 ,these are real1 and produce wonderful effects in the minds and thoughts of men1 and cause their hearts to be attracted4 #gb3 ,,healing ,,by ,,spiritual ,,means ,question4--,some people heal the sick by spiritual means--that is to say1 without medicine4 ,how is this8 ,answer4--,know that there are four kinds of curing and healing without medicine4 ,two are due to material causes1 and two to spiritual causes4 ,of the two kinds of material healing1 one is due to the fact that in man both health and sickness are contagious4 ,the contagion of disease is violent and rapid1 while that of health is extremely weak and slow4 ,if two bodies are brought into contact with each other1 it is certain that microbic particles will pass from one to the other4 ,in the same way that disease is transferred from one body to another with rapid and strong contagion1 it may be that the strong health of a healthy man will alleviate a very slight malady in a sick person4 ,that is to say1 the contagion of disease is violent and has a rapid effect1 while that of health is very slow and has a small effect1 and it is only in very slight diseases that it has even this small effect4 ,the strong power of a healthy body can overcome a slight weakness of a sick body1 and health results4 ,this is one kind of healing4 ,the other kind of healing without medicine is through the magnetic force which acts from one body on another and becomes the cause of cure4 ,this force also has only a slight effect4 ,sometimes one can benefit a sick person by placing one's hand upon his head or upon his heart4 ,why8 ,because of the effect of the magnetism1 and of the mental impression made upon the sick person1 which causes the disease to vanish4 ,but this effect is also very slight and weak4 ,of the two other kinds of healing which are spiritual--that is to say1 where the means of cure is a spiritual power--one results from the entire concentration of the mind of a strong person upon a sick person1 when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person1 to such an extent that there will be a cordial connection between the strong person and the invalid4 ,the strong person makes every effort to cure the sick patient1 and the sick patient is then sure of receiving a cure4 ,from the effect of these mental impressions an excitement of the nerves is produced1 and this impression and this excitement of the nerves will become the cause of the recovery of the sick person4 ,so when a sick person has a strong desire and intense hope for something and hears suddenly the tidings of its realization1 a nervous excitement is produced which will make the malady entirely disappear4 ,in the same way1 if a cause of terror suddenly occurs1 perhaps an excitement may be produced in the nerves of a strong person which will immediately cause a malady4 ,the cause of the sickness will be no material thing1 for that person has not eaten anything1 and nothing harmful has touched him2 the excitement of the nerves is then the only cause of the illness4 ,in the same way the sudden realization of a chief desire will give such joy that the nerves will be excited by it1 and this excitement may produce health4 ,to conclude1 the complete and perfect connection between the spiritual doctor and the sick person--that is1 a connection of such a kind that the spiritual doctor entirely concentrates himself1 and all the attention of the sick person is given to the spiritual doctor from whom he expects to realize health--causes an excitement of the nerves1 and health is produced4 ,but all this has effect only to a certain extent1 and that not always4 ,for if someone is afflicted with a very violent disease1 or is wounded1 these means will not remove the disease nor close and heal the wound--that is to say1 these means have no power in severe maladies1 unless the constitution helps1 because a strong constitution often overcomes disease4 ,this is the third kind of healing4 ,but the fourth kind of healing is produced through the power of the ,holy ,spirit4 ,this does not depend on contact1 nor on sight1 nor upon presence2 it is not dependent upon any condition4 ,whether the disease be light or severe1 whether there be a contact of bodies or not1 whether a personal connection be established between the sick person and the healer or not1 this healing takes place through the power of the ,holy ,spirit4 #gc3 ,,healing ,,by ,,material ,,means ,yesterday at table we spoke of curative treatment and spiritual healing1 which consists in treating maladies through the spiritual powers4 ,now let us speak of material healing4 ,the science of medicine is still in a condition of infancy2 it has not reached maturity4 ,but when it has reached this point1 cures will be performed by things which are not repulsive to the smell and taste of man--that is to say1 by aliments1 fruits and vegetables which are agreeable to the taste and have an agreeable smell4 ,for the provoking cause of disease--that is to say1 the cause of the entrance of disease into the human body--is either a physical one or is the effect of excitement of the nerves4 ,but the principal causes of disease are physical1 for the human body is composed of numerous elements1 but in the measure of an especial equilibrium4 ,as long as this equilibrium is maintained1 man is preserved from disease2 but if this essential balance1 which is the pivot of the constitution1 is disturbed1 the constitution is disordered1 and disease will supervene4 ,for instance1 there is a decrease in one of the constituent ingredients of the body of man1 and in another there is an increase2 so the proportion of the equilibrium is disturbed1 and disease occurs4 ,for example1 one ingredient must be one thousand grams in weight1 and another five grams1 in order that the equilibrium be maintained4 ,the part which is one thousand grams diminishes to seven hundred grams1 and that which is five grams augments until the measure of the equilibrium is disturbed2 then disease occurs4 ,when by remedies and treatments the equilibrium is reestablished1 the disease is banished4 ,so if the sugar constituent increases1 the health is impaired2 and when the doctor forbids sweet and starchy foods1 the sugar constituent diminishes1 the equilibrium is reestablished1 and the disease is driven off4 ,now the readjustment of these constituents of the human body is obtained by two means--either by medicines or by aliments2 and when the constitution has recovered its equilibrium1 disease is banished4 ,all the elements that are combined in man exist also in vegetables2 therefore1 if one of the constituents which compose the body of man diminishes1 and he partakes of foods in which there is much of that diminished constituent1 then the equilibrium will be established1 and a cure will be obtained4 ,so long as the aim is the readjustment of the constituents of the body1 it can be effected either by medicine or by food4 ,the majority of the diseases which overtake man also overtake the animal1 but the animal is not cured by drugs4 ,in the mountains1 as in the wilderness1 the animal's physician is the power of taste and smell4 ,the sick animal smells the plants that grow in the wilderness2 he eats those that are sweet and fragrant to his smell and taste1 and is cured4 ,the cause of his healing is this4 ,when the sugar ingredient has become diminished in his constitution1 he begins to long for sweet things2 therefore1 he eats an herb with a sweet taste1 for nature urges and guides him2 its smell and taste please him1 and he eats it4 ,the sugar ingredient in his nature will be increased1 and health will be restored4 ,it is1 therefore1 evident that it is possible to cure by foods1 aliments and fruits2 but as today the science of medicine is imperfect1 this fact is not yet fully grasped4 ,when the science of medicine reaches perfection1 treatment will be given by foods1 aliments1 fragrant fruits and vegetables1 and by various waters1 hot and cold in temperature4 ,this discourse is brief2 but1 if ,god wills1 at another time1 when the occasion is suitable1 this question will be more fully explained4 ,,part ,,five3 ,,miscellaneous ,,subjects #gd3 ,,the ,,nonexistence ,,of ,,evil ,the true explanation of this subject is very difficult4 ,know that beings are of two kinds3 material and spiritual1 those perceptible to the senses and those intellectual4 ,things which are sensible are those which are perceived by the five exterior senses2 thus those outward existences which the eyes see are called sensible4 ,intellectual things are those which have no outward existence but are conceptions of the mind4 ,for example1 mind itself is an intellectual thing which has no outward existence4 ,all man's characteristics and qualities form an intellectual existence and are not sensible4 ,briefly1 the intellectual realities1 such as all the qualities and admirable perfections of man1 are purely good1 and exist4 ,evil is simply their nonexistence4 ,so ignorance is the want of knowledge2 error is the want of guidance2 forgetfulness is the want of memory2 stupidity is the want of good sense4 ,all these things have no real existence4 ,in the same way1 the sensible realities are absolutely good1 and evil is due to their nonexistence--that is to say1 blindness is the want of sight1 deafness is the want of hearing1 poverty is the want of wealth1 illness is the want of health1 death is the want of life1 and weakness is the want of strength4 ,nevertheless a doubt occurs to the mind--that is1 scorpions and serpents are poisonous4 ,are they good or evil1 for they are existing beings8 ,yes1 a scorpion is evil in relation to man2 a serpent is evil in relation to man2 but in relation to themselves they are not evil1 for their poison is their weapon1 and by their sting they defend themselves4 ,but as the elements of their poison do not agree with our elements--that is to say1 as there is antagonism between these different elements1 therefore1 this antagonism is evil2 but in reality as regards themselves they are good4 ,the epitome of this discourse is that it is possible that one thing in relation to another may be evil1 and at the same time within the limits of its proper being it may not be evil4 ,then it is proved that there is no evil in existence2 all that ,god created ,he created good4 ,this evil is nothingness2 so death is the absence of life4 ,when man no longer receives life1 he dies4 ,darkness is the absence of light3 when there is no light1 there is darkness4 ,light is an existing thing1 but darkness is nonexistent4 ,wealth is an existing thing1 but poverty is nonexisting4 ,then it is evident that all evils return to nonexistence4 ,good exists2 evil is nonexistent4 #ge3 ,,two ,,kinds ,,of ,,torment ,know that there are two kinds of torment3 subtile and gross4 ,for example1 ignorance itself is a torment1 but it is a subtile torment2 indifference to ,god is itself a torment2 so also are falsehood1 cruelty and treachery4 ,all the imperfections are torments1 but they are subtile torments4 ,certainly for an intelligent man death is better than sin1 and a cut tongue is better than lying or calumny4 ,the other kind of torment is gross--such as penalties1 imprisonment1 beating1 expulsion and banishment4 ,but for the people of ,god separation from ,god is the greatest torment of all4 #gf3 ,,the ,,justice ,,and ,,mercy ,,of ,,god ,know that to do justice is to give to everyone according to his deserts4 ,for example1 when a workman labors from morning until evening1 justice requires that he shall be paid his wages2 but when he has done no work and taken no trouble1 he is given a gift3 this is bounty4 ,if you give alms and gifts to a poor man although he has taken no trouble for you1 nor done anything to deserve it1 this is bounty4 ,so ,christ besought forgiveness for his murderers3 this is called bounty4 ,now the question of the good or evil of things is determined by reason or by law4 ,some believe that it is determined by law2 such are the ,jews1 who1 believing all the commandments of the ,pentateuch to be absolutely obligatory1 regard them as matters of law1 not of reason4 ,thus they say that one of the commandments of the ,pentateuch is that it is unlawful to partake of meat and butter together because it is taref1 and taref in ,hebrew means unclean1 as kosher means clean4 ,this1 they say1 is a question of law and not of reason4 ,but the theologians think that the good and evil of things depend upon both reason and law4 ,the chief foundation of the prohibition of murder1 theft1 treachery1 falsehood1 hypocrisy and cruelty1 is reason4 ,every intelligent man comprehends that murder1 theft1 treachery1 falsehood1 hypocrisy and cruelty are evil and reprehensible2 for if you prick a man with a thorn1 he will cry out1 complain and groan2 so it is evident that he will understand that murder according to reason is evil and reprehensible4 ,if he commits a murder1 he will be responsible1 whether the renown of the ,prophet has reached him or not2 for it is reason that formulates the reprehensible character of the action4 ,when a man commits this bad action1 he will surely be responsible4 ,but in a place where the commands of a ,prophet are not known1 and where the people do not act in conformity with the divine instructions1 such as the command of ,christ to return good for evil1 but act according to the desires of nature--that is1 if they torment those who torment them--from the point of view of religion they are excused because the divine command has not been delivered to them4 ,though they do not deserve mercy and beneficence1 nevertheless1 ,god treats them with mercy and forgives them4 ,now vengeance1 according to reason1 is also blameworthy1 because through vengeance no good result is gained by the avenger4 ,so if a man strikes another1 and he who is struck takes revenge by returning the blow1 what advantage will he gain8 ,will this be a balm for his wound or a remedy for his pain8 ,no1 ,god forbid6 ,in truth the two actions are the same3 both are injuries2 the only difference is that one occurred first1 and the other afterward4 ,therefore1 if he who is struck forgives1 nay1 if he acts in a manner contrary to that which has been used toward him1 this is laudable4 ,the law of the community will punish the aggressor but will not take revenge4 ,this punishment has for its end to warn1 to protect and to oppose cruelty and transgression so that other men may not be tyrannical4 ,but if he who has been struck pardons and forgives1 he shows the greatest mercy4 ,this is worthy of admiration4 #gg3 ,,the ,,right ,,method ,,of ,,treating ,,criminals ,question4--,should a criminal be punished1 or forgiven and his crime overlooked8 ,answer4--,there are two sorts of retributory punishments4 ,one is vengeance1 the other1 chastisement4 ,man has not the right to take vengeance1 but the community has the right to punish the criminal2 and this punishment is intended to warn and to prevent so that no other person will dare to commit a like crime4 ,this punishment is for the protection of man's rights1 but it is not vengeance2 vengeance appeases the anger of the heart by opposing one evil to another4 ,this is not allowable1 for man has not the right to take vengeance4 ,but if criminals were entirely forgiven1 the order of the world would be upset4 ,so punishment is one of the essential necessities for the safety of communities1 but he who is oppressed by a transgressor has not the right to take vengeance4 ,on the contrary1 he should forgive and pardon1 for this is worthy of the world of man4 ,the communities must punish the oppressor1 the murderer1 the malefactor1 so as to warn and restrain others from committing like crimes4 ,but the most essential thing is that the people must be educated in such a way that no crimes will be committed2 for it is possible to educate the masses so effectively that they will avoid and shrink from perpetrating crimes1 so that the crime itself will appear to them as the greatest chastisement1 the utmost condemnation and torment4 ,therefore1 no crimes which require punishment will be committed4 ,we must speak of things that are possible of performance in this world4 ,there are many theories and high ideas on this subject1 but they are not practicable2 consequently1 we must speak of things that are feasible4 ,for example1 if someone oppresses1 injures and wrongs another1 and the wronged man retaliates1 this is vengeance and is censurable4 ,if the son of #8,amr kills the son of ,zayd1 ,zayd has not the right to kill the son of #8,amr2 if he does so1 this is vengeance4 ,if #8,amr dishonors ,zayd1 the latter has not the right to dishonor #8,amr2 if he does so1 this is vengeance1 and it is very reprehensible4 ,no1 rather he must return good for evil1 and not only forgive1 but also1 if possible1 be of service to his oppressor4 ,this conduct is worthy of man3 for what advantage does he gain by vengeance8 ,the two actions are equivalent2 if one action is reprehensible1 both are reprehensible4 ,the only difference is that one was committed first1 the other later4 ,but the community has the right of defense and of self-protection2 moreover1 the community has no hatred nor animosity for the murderer3 it imprisons or punishes him merely for the protection and security of others4 ,it is not for the purpose of taking vengeance upon the murderer1 but for the purpose of inflicting a punishment by which the community will be protected4 ,if the community and the inheritors of the murdered one were to forgive and return good for evil1 the cruel would be continually ill-treating others1 and assassinations would continually occur4 ,vicious people1 like wolves1 would destroy the sheep of ,god4 ,the community has no ill-will and rancor in the infliction of punishment1 and it does not desire to appease the anger of the heart2 its purpose is by punishment to protect others so that no atrocious actions may be committed4 ,thus when ,christ said3 8,whosoever shall smite thee on the right cheek1 turn to him the left one also107#afa7 it was for the purpose of teaching men not to take personal revenge4 ,he did not mean that1 if a wolf should fall upon a flock of sheep and wish to destroy it1 the wolf should be encouraged to do so4 ,no1 if ,christ had known that a wolf had entered the fold and was about to destroy the sheep1 most certainly ,he would have prevented it4 ,as forgiveness is one of the attributes of the ,merciful ,one1 so also justice is one of the attributes of the ,lord4 ,the tent of existence is upheld upon the pillar of justice and not upon forgiveness4 ,the continuance of mankind depends upon justice and not upon forgiveness4 ,so if1 at present1 the law of pardon were practiced in all countries1 in a short time the world would be disordered1 and the foundations of human life would crumble4 ,for example1 if the governments of ,europe had not withstood the notorious ,attila1 he would not have left a single living man4 ,some people are like bloodthirsty wolves3 if they see no punishment forthcoming1 they will kill men merely for pleasure and diversion4 ,one of the tyrants of ,persia killed his tutor merely for the sake of making merry1 for mere fun and sport4 ,the famous ,mutavakkil1 the ,abbasid1 having summoned his ministers1 councillors and functionaries to his presence1 let loose a box full of scorpions in the assembly and forbade anyone to move4 ,when the scorpions stung those present1 he burst forth into boisterous laughter4 ,to recapitulate3 the constitution of the communities depends upon justice1 not upon forgiveness4 ,then what ,christ meant by forgiveness and pardon is not that1 when nations attack you1 burn your homes1 plunder your goods1 assault your wives1 children and relatives1 and violate your honor1 you should be submissive in the presence of these tyrannical foes and allow them to perform all their cruelties and oppressions4 ,no1 the words of ,christ refer to the conduct of two individuals toward each other3 if one person assaults another1 the injured one should forgive him4 ,but the communities must protect the rights of man4 ,so if someone assaults1 injures1 oppresses and wounds me1 ,i will offer no resistance1 and ,i will forgive him4 ,but if a person wishes to assault ,siyyid ,manshad17#afb7 certainly ,i will prevent him4 ,although for the malefactor noninterference is apparently a kindness1 it would be an oppression to ,manshad4 ,if at this moment a wild ,arab were to enter this place with a drawn sword1 wishing to assault1 wound and kill you1 most assuredly ,i would prevent him4 ,if ,i abandoned you to the ,arab1 that would not be justice but injustice4 ,but if he injure me personally1 ,i would forgive him4 ,one thing remains to be said3 it is that the communities are day and night occupied in making penal laws1 and in preparing and organizing instruments and means of punishment4 ,they build prisons1 make chains and fetters1 arrange places of exile and banishment1 and different kinds of hardships and tortures1 and think by these means to discipline criminals1 whereas1 in reality1 they are causing destruction of morals and perversion of characters4 ,the community1 on the contrary1 ought day and night to strive and endeavor with the utmost zeal and effort to accomplish the education of men1 to cause them day by day to progress and to increase in science and knowledge1 to acquire virtues1 to gain good morals and to avoid vices1 so that crimes may not occur4 ,at the present time the contrary prevails2 the community is always thinking of enforcing the penal laws1 and of preparing means of punishment1 instruments of death and chastisement1 places for imprisonment and banishment2 and they expect crimes to be committed4 ,this has a demoralizing effect4 ,but if the community would endeavor to educate the masses1 day by day knowledge and sciences would increase1 the understanding would be broadened1 the sensibilities developed1 customs would become good1 and morals normal2 in one word1 in all these classes of perfections there would be progress1 and there would be fewer crimes4 ,it has been ascertained that among civilized peoples crime is less frequent than among uncivilized--that is to say1 among those who have acquired the true civilization1 which is divine civilization--the civilization of those who unite all the spiritual and material perfections4 ,as ignorance is the cause of crimes1 the more knowledge and science increases1 the more crimes will diminish4 ,consider how often murder occurs among the barbarians of ,africa2 they even kill one another in order to eat each other's flesh and blood6 ,why do not such savageries occur in ,switzerland8 ,the reason is evident3 it is because education and virtues prevent them4 ,therefore1 the communities must think of preventing crimes1 rather than of rigorously punishing them4 #gh3 ,,strikes ,you have questioned me about strikes4 ,this question is and will be for a long time the subject of great difficulties4 ,strikes are due to two causes4 ,one is the extreme greed and rapacity of the manufacturers and industrialists2 the other1 the excesses1 the avidity and intransigence of the workmen and artisans4 ,it is1 therefore1 necessary to remedy these two causes4 ,but the principal cause of these difficulties lies in the laws of the present civilization2 for they lead to a small number of individuals accumulating incomparable fortunes1 beyond their needs1 while the greater number remain destitute1 stripped and in the greatest misery4 ,this is contrary to justice1 to humanity1 to equity2 it is the height of iniquity1 the opposite to what causes divine satisfaction4 ,this contrast is peculiar to the world of man3 with other creatures--that is to say1 with nearly all animals--there is a kind of justice and equality4 ,thus equality exists in a shepherd's flock and in a herd of deer in the country4 ,likewise1 among the birds of the prairie1 of the plain1 of the hills or of the orchard1 and among every kind of animal some kind of equality prevails4 ,with them such a difference in the means of existence is not to be found2 so they live in the most complete peace and joy4 ,it is quite otherwise with the human species1 which persists in the greatest error1 and in absolute iniquity4 ,consider an individual who has amassed treasures by colonizing a country for his profit3 he has obtained an incomparable fortune and has secured profits and incomes which flow like a river1 while a hundred thousand unfortunate people1 weak and powerless1 are in need of a mouthful of bread4 ,there is neither equality nor benevolence4 ,so you see that general peace and joy are destroyed1 and the welfare of humanity is negated to such an extent as to make fruitless the lives of many4 ,for fortune1 honors1 commerce1 industry are in the hands of some industrialists1 while other people are submitted to quite a series of difficulties and to limitless troubles3 they have neither advantages1 nor profits1 nor comforts1 nor peace4 ,then rules and laws should be established to regulate the excessive fortunes of certain private individuals and meet the needs of millions of the poor masses2 thus a certain moderation would be obtained4 ,however1 absolute equality is just as impossible1 for absolute equality in fortunes1 honors1 commerce1 agriculture1 industry would end in disorderliness1 in chaos1 in disorganization of the means of existence1 and in universal disappointment3 the order of the community would be quite destroyed4 ,thus difficulties will also arise when unjustified equality is imposed4 ,it is1 therefore1 preferable for moderation to be established by means of laws and regulations to hinder the constitution of the excessive fortunes of certain individuals1 and to protect the essential needs of the masses4 ,for instance1 the manufacturers and the industrialists heap up a treasure each day1 and the poor artisans do not gain their daily sustenance3 that is the height of iniquity1 and no just man can accept it4 ,therefore1 laws and regulations should be established which would permit the workmen to receive from the factory owner their wages and a share in the fourth or the fifth part of the profits1 according to the capacity of the factory2 or in some other way the body of workmen and the manufacturers should share equitably the profits and advantages4 ,indeed1 the capital and management come from the owner of the factory1 and the work and labor1 from the body of the workmen4 ,either the workmen should receive wages which assure them an adequate support and1 when they cease work1 becoming feeble or helpless1 they should have sufficient benefits from the income of the industry2 or the wages should be high enough to satisfy the workmen with the amount they receive so that they may themselves be able to put a little aside for days of want and helplessness4 ,when matters will be thus fixed1 the owner of the factory will no longer put aside daily a treasure which he has absolutely no need of 7for1 if the fortune is disproportionate1 the capitalist succumbs under a formidable burden and gets into the greatest difficulties and troubles2 the administration of an excessive fortune is very difficult and exhausts man's natural strength74 ,and the workmen and artisans will no longer be in the greatest misery and want2 they will no longer be submitted to the worst privations at the end of their life4 ,it is1 then1 clear and evident that the repartition of excessive fortunes among a small number of individuals1 while the masses are in need1 is an iniquity and an injustice4 ,in the same way1 absolute equality would be an obstacle to life1 to welfare1 to order and to the peace of humanity4 ,in such a question moderation is preferable4 ,it lies in the capitalists' being moderate in the acquisition of their profits1 and in their having a consideration for the welfare of the poor and needy--that is to say1 that the workmen and artisans receive a fixed and established daily wage--and have a share in the general profits of the factory4 ,it would be well1 with regard to the common rights of manufacturers1 workmen and artisans1 that laws be established1 giving moderate profits to manufacturers1 and to workmen the necessary means of existence and security for the future4 ,thus when they become feeble and cease working1 get old and helpless1 or leave behind children under age1 they and their children will not be annihilated by excess of poverty4 ,and it is from the income of the factory itself1 to which they have a right1 that they will derive a share1 however small1 toward their livelihood4 ,in the same way1 the workmen should no longer make excessive claims and revolt1 nor demand beyond their rights2 they should no longer go out on strike2 they should be obedient and submissive and not ask for exorbitant wages4 ,but the mutual and reasonable rights of both associated parties will be legally fixed and established according to custom by just and impartial laws4 ,in case one of the two parties should transgress1 the court of justice should condemn the transgressor1 and the executive branch should enforce the verdict2 thus order will be reestablished1 and the difficulties1 settled4 ,the interference of courts of justice and of the government in difficulties pending between manufacturers and workmen is legal1 for the reason that current affairs between workmen and manufacturers cannot be compared with ordinary affairs between private persons1 which do not concern the public1 and with which the government should not occupy itself4 ,in reality1 although they appear to be private matters1 these difficulties between the two parties produce a detriment to the public2 for commerce1 industry1 agriculture and the general affairs of the country are all intimately linked together4 ,if one of these suffers an abuse1 the detriment affects the mass4 ,thus the difficulties between workmen and manufacturers become a cause of general detriment4 ,the court of justice and the government have1 therefore1 the right of interference4 ,when a difficulty occurs between two individuals with reference to private rights1 it is necessary for a third to settle the question4 ,this is the part of the government4 ,then the problem of strikes--which cause troubles in the country and are often connected with the excessive vexations of the workmen1 as well as with the rapacity of manufacturers--how could it remain neglected8 ,good ,god6 ,is it possible that1 seeing one of his fellow-creatures starving1 destitute of everything1 a man can rest and live comfortably in his luxurious mansion8 ,he who meets another in the greatest misery1 can he enjoy his fortune8 ,that is why1 in the ,religion of ,god1 it is prescribed and established that wealthy men each year give over a certain part of their fortune for the maintenance of the poor and unfortunate4 ,that is the foundation of the ,religion of ,god and is binding upon all4 ,and as man in this way is not forced nor obliged by the government1 but is by the natural tendency of his good heart voluntarily and radiantly showing benevolence toward the poor1 such a deed is much praised1 approved and pleasing4 ,such is the meaning of the good works in the ,divine ,books and ,tablets4 #gi3 ,,the ,,reality ,,of ,,the ,,exterior ,,world ,certain sophists think that existence is an illusion1 that each being is an absolute illusion which has no existence--in other words1 that the existence of beings is like a mirage1 or like the reflection of an image in water or in a mirror1 which is only an appearance having in itself no principle1 foundation or reality4 ,this theory is erroneous2 for though the existence of beings in relation to the existence of ,god is an illusion1 nevertheless1 in the condition of being it has a real and certain existence4 ,it is futile to deny this4 ,for example1 the existence of the mineral in comparison with that of man is nonexistence1 for when man is apparently annihilated1 his body becomes mineral2 but the mineral has existence in the mineral world4 ,therefore1 it is evident that earth1 in relation to the existence of man1 is nonexistent1 and its existence is illusory2 but in relation to the mineral it exists4 ,in the same manner the existence of beings in comparison with the existence of ,god is but illusion and nothingness2 it is an appearance1 like the image reflected in a mirror4 ,but though an image which is seen in a mirror is an illusion1 the source and the reality of that illusory image is the person reflected1 whose face appears in the mirror4 ,briefly1 the reflection in relation to the person reflected is an illusion4 ,then it is evident that although beings in relation to the existence of ,god have no existence1 but are like the mirage or the reflections in the mirror1 yet in their own degree they exist4 ,that is why those who were heedless and denied ,god were said by ,christ to be dead1 although they were apparently living2 in relation to the people of faith they were dead1 blind1 deaf and dumb4 ,this is what ,christ meant when ,he said1 8,let the dead bury their dead407#afc7 #hj3 ,,real ,,preexistence ,question4--,how many kinds of preexistence and of phenomena are there8 ,answer4--,some sages and philosophers believe that there are two kinds of preexistence3 essential preexistence and preexistence of time4 ,phenomena are also of two kinds1 essential phenomena and that of time4 ,essential preexistence is an existence which is not preceded by a cause1 but essential phenomena are preceded by causes4 ,preexistence of time is without beginning1 but the phenomena of time have beginnings and endings2 for the existence of everything depends upon four causes--the efficient cause1 the matter1 the form and the final cause4 ,for example1 this chair has a maker who is a carpenter1 a substance which is wood1 a form which is that of a chair1 and a purpose which is that it is to be used as a seat4 ,therefore1 this chair is essentially phenomenal1 for it is preceded by a cause1 and its existence depends upon causes4 ,this is called the essential and really phenomenal4 ,now this world of existence in relation to its maker is a real phenomenon4 ,as the body is sustained by the spirit1 it is in relation to the spirit an essential phenomenon4 ,the spirit is independent of the body1 and in relation to it the spirit is an essential preexistence4 ,though the rays are always inseparable from the sun1 nevertheless1 the sun is preexistent and the rays are phenomenal1 for the existence of the rays depends upon that of the sun4 ,but the existence of the sun does not depend upon that of the rays1 for the sun is the giver and the rays are the gift4 ,the second proposition is that existence and nonexistence are both relative4 ,if it be said that such a thing came into existence from nonexistence1 this does not refer to absolute nonexistence1 but means that its former condition in relation to its actual condition was nothingness4 ,for absolute nothingness cannot find existence1 as it has not the capacity of existence4 ,man1 like the mineral1 is existing2 but the existence of the mineral in relation to that of man is nothingness1 for when the body of man is annihilated it becomes dust and mineral4 ,but when dust progresses into the human world1 and this dead body becomes living1 man becomes existing4 ,though the dust--that is to say1 the mineral--has existence in its own condition1 in relation to man it is nothingness4 ,both exist1 but the existence of dust and mineral1 in relation to man1 is nonexistence and nothingness2 for when man becomes nonexistent1 he returns to dust and mineral4 ,therefore1 though the world of contingency exists1 in relation to the existence of ,god it is nonexistent and nothingness4 ,man and dust both exist1 but how great the difference between the existence of the mineral and that of man6 ,the one in relation to the other is nonexistence4 ,in the same way1 the existence of creation in relation to the existence of ,god is nonexistence4 ,thus it is evident and clear that although the beings exist1 in relation to ,god and to the ,word of ,god they are nonexistent4 ,this is the beginning and the end of the ,word of ,god1 ,who says3 8,i am ,alpha and ,omega02 for ,he is the beginning and the end of ,bounty4 ,the ,creator always had a creation2 the rays have always shone and gleamed from the reality of the sun1 for without the rays the sun would be opaque darkness4 ,the names and attributes of ,god require the existence of beings1 and the ,eternal ,bounty does not cease4 ,if it were to1 it would be contrary to the perfections of ,god4 #ha3 ,,reincarnation ,question4--,what is the truth of the question of reincarnation1 which is believed by some people8 ,answer4--,the object of what we are about to say is to explain the reality--not to deride the beliefs of other people2 it is only to explain the facts2 that is all4 ,we do not oppose anyone's ideas1 nor do we approve of criticism4 ,know1 then1 that those who believe in reincarnation are of two classes3 one class does not believe in the spiritual punishments and rewards of the other world1 and they suppose that man by reincarnation and return to this world gains rewards and recompenses2 they consider heaven and hell to be restricted to this world and do not speak of the existence of the other world4 ,among these there are two further divisions4 ,one division thinks that man sometimes returns to this world in the form of an animal in order to undergo severe punishment and that1 after enduring this painful torment1 he will be released from the animal world and will come again into the human world2 this is called transmigration4 ,the other division thinks that from the human world one again returns to the human world1 and that by this return rewards and punishments for a former life are obtained2 this is called reincarnation4 ,neither of these classes speak of any other world besides this one4 ,the second sort of believers in reincarnation affirm the existence of the other world1 and they consider reincarnation the means of becoming perfect--that is1 they think that man1 by going from and coming again to this world1 will gradually acquire perfections1 until he reaches the inmost perfection4 ,in other words1 that men are composed of matter and force3 matter in the beginning--that is to say1 in the first cycle--is imperfect1 but on coming repeatedly to this world it progresses and acquires refinement and delicacy1 until it becomes like a polished mirror2 and force1 which is no other than spirit1 is realized in it with all the perfections4 ,this is the presentation of the subject by those who believe in reincarnation and transmigration4 ,we have condensed it2 if we entered into the details1 it would take much time4 ,this summary is sufficient4 ,no logical arguments and proofs of this question are brought forward2 they are only suppositions and inferences from conjectures1 and not conclusive arguments4 ,proofs must be asked for from the believers in reincarnation1 and not conjectures1 suppositions and imaginations4 ,but you have asked for arguments of the impossibility of reincarnation4 ,this is what we must now explain4 ,the first argument for its impossibility is that the outward is the expression of the inward2 the earth is the mirror of the ,kingdom2 the material world corresponds to the spiritual world4 ,now observe that in the sensible world appearances are not repeated1 for no being in any respect is identical with1 nor the same as1 another being4 ,the sign of singleness is visible and apparent in all things4 ,if all the granaries of the world were full of grain1 you would not find two grains absolutely alike1 the same and identical without any distinction4 ,it is certain that there will be differences and distinctions between them4 ,as the proof of uniqueness exists in all things1 and the ,oneness and ,unity of ,god is apparent in the reality of all things1 the repetition of the same appearance is absolutely impossible4 ,therefore1 reincarnation1 which is the repeated appearance of the same spirit with its former essence and condition in this same world of appearance1 is impossible and unrealizable4 ,as the repetition of the same appearance is impossible and interdicted for each of the material beings1 so for spiritual beings also1 a return to the same condition1 whether in the arc of descent or in the arc of ascent1 is interdicted and impossible1 for the material corresponds to the spiritual4 ,nevertheless1 the return of material beings with regard to species is evident2 so the trees which during former years brought forth leaves1 blossoms and fruits in the coming years will bring forth exactly the same leaves1 blossoms and fruits4 ,this is called the repetition of species4 ,if anyone makes an objection saying that the leaf1 the blossom and the fruit have been decomposed1 and have descended from the vegetable world to the mineral world1 and again have come back from the mineral world to the vegetable world1 and1 therefore1 there has been a repetition--the answer is that the blossom1 the leaf and the fruit of last year were decomposed1 and these combined elements were disintegrated and were dispersed in space1 and that the particles of the leaf and fruit of last year1 after decomposition1 have not again become combined1 and have not returned4 ,on the contrary1 by the composition of new elements1 the species has returned4 ,it is the same with the human body1 which after decomposition becomes disintegrated1 and the elements which composed it are dispersed4 ,if1 in like manner1 this body should again return from the mineral or vegetable world1 it would not have exactly the same composition of elements as the former man4 ,those elements have been decomposed and dispersed2 they are dissipated in this vast space4 ,afterward1 other particles of elements have been combined1 and a second body has been formed2 it may be that one of the particles of the former individual has entered into the composition of the succeeding individual1 but these particles have not been conserved and kept1 exactly and completely1 without addition or diminution1 so that they may be combined again1 and from that composition and mingling another individual may come into existence4 ,so it cannot be proved that this body with all its particles has returned2 that the former man has become the latter2 and that1 consequently1 there has been repetition2 that the spirit also1 like the body1 has returned2 and that after death its essence has come back to this world4 ,if we say that this reincarnation is for acquiring perfections so that matter may become refined and delicate1 and that the light of the spirit may be manifest in it with the greatest perfection1 this also is mere imagination4 ,for1 even supposing we believe in this argument1 still change of nature is impossible through renewal and return4 ,the essence of imperfection1 by returning1 does not become the reality of perfection2 complete darkness1 by returning1 does not become the source of light2 the essence of weakness is not transformed into power and might by returning1 and an earthly nature does not become a heavenly reality4 ,the tree of ,zaqqm17#afd7 no matter how frequently it may come back1 will not bring forth sweet fruit1 and the good tree1 no matter how often it may return1 will not bear a bitter fruit4 ,therefore1 it is evident that returning and coming back to the material world does not become the cause of perfection4 ,this theory has no proofs nor evidences2 it is simply an idea4 ,no1 in reality the cause of acquiring perfections is the bounty of ,god4 ,the ,theosophists believe that man on the arc of ascent7#afe7 will return many times until he reaches the ,supreme ,center2 in that condition matter becomes a clear mirror1 the light of the spirit will shine upon it with its full power1 and essential perfection will be acquired4 ,now1 this is an established and deep theological proposition1 that the material worlds are terminated at the end of the arc of descent1 and that the condition of man is at the end of the arc of descent1 and at the beginning of the arc of ascent1 which is opposite to the ,supreme ,center4 ,also1 from the beginning to the end of the arc of ascent1 there are numerous spiritual degrees4 ,the arc of descent is called beginning17#aff7 and that of ascent is called progress47#afg7 ,the arc of descent ends in materialities1 and the arc of ascent ends in spiritualities4 ,the point of the compass in describing a circle makes no retrograde motion1 for this would be contrary to the natural movement and the divine order2 otherwise1 the symmetry of the circle would be spoiled4 ,moreover1 this material world has not such value or such excellence that man1 after having escaped from this cage1 will desire a second time to fall into this snare4 ,no1 through the ,eternal ,bounty the worth and true ability of man becomes apparent and visible by traversing the degrees of existence1 and not by returning4 ,when the shell is once opened1 it will be apparent and evident whether it contains a pearl or worthless matter4 ,when once the plant has grown it will bring forth either thorns or flowers2 there is no need for it to grow up again4 ,besides1 advancing and moving in the worlds in a direct order according to the natural law is the cause of existence1 and a movement contrary to the system and law of nature is the cause of nonexistence4 ,the return of the soul after death is contrary to the natural movement1 and opposed to the divine system4 ,therefore1 by returning1 it is absolutely impossible to obtain existence2 it is as if man1 after being freed from the womb1 should return to it a second time4 ,consider what a puerile imagination this is which is implied by the belief in reincarnation and transmigration4 ,believers in it consider the body as a vessel in which the spirit is contained1 as water is contained in a cup2 this water has been taken from one cup and poured into another4 ,this is child's play4 ,they do not realize that the spirit is an incorporeal being1 and does not enter and come forth1 but is only connected with the body as the sun is with the mirror4 ,if it were thus1 and the spirit by returning to this material world could pass through the degrees and attain to essential perfection1 it would be better if ,god prolonged the life of the spirit in the material world until it had acquired perfections and graces2 it then would not be necessary for it to taste of the cup of death1 or to acquire a second life4 ,the idea that existence is restricted to this perishable world1 and the denial of the existence of divine worlds1 originally proceeded from the imaginations of certain believers in reincarnation2 but the divine worlds are infinite4 ,if the divine worlds culminated in this material world1 creation would be futile3 nay1 existence would be pure child's play4 ,the result of these endless beings1 which is the noble existence of man1 would come and go for a few days in this perishable dwelling1 and after receiving punishments and rewards1 at last all would become perfect4 ,the divine creation and the infinite existing beings would be perfected and completed1 and then the ,divinity of the ,lord1 and the names and qualities of ,god1 on behalf of these spiritual beings1 would1 as regards their effect1 result in laziness and inaction6 8,glory to thy ,lord1 the ,lord ,who is sanctified from all their descriptions407#afh7 ,such were the limited minds of the former philosophers1 like ,ptolemy and the others who believed and imagined that the world1 life and existence were restricted to this terrestrial globe1 and that this boundless space was confined within the nine spheres of heaven1 and that all were empty and void4 ,consider how greatly their thoughts were limited and how weak their minds4 ,those who believe in reincarnation think that the spiritual worlds are restricted to the worlds of human imagination4 ,moreover1 some of them1 like the ,druzes and the ,nusayris1 think that existence is restricted to this physical world4 ,what an ignorant supposition6 ,for in this universe of ,god1 which appears in the most complete perfection1 beauty and grandeur1 the luminous stars of the material universe are innumerable6 ,then we must reflect how limitless and infinite are the spiritual worlds1 which are the essential foundation4 8,take heed ye who are endued with discernment407#afi7 ,but let us return to our subject4 ,in the ,divine ,scriptures and ,holy ,books 8return0 is spoken of1 but the ignorant have not understood the meaning1 and those who believed in reincarnation have made conjectures on the subject4 ,for what the divine ,prophets meant by 8return0 is not the return of the essence1 but that of the qualities2 it is not the return of the ,manifestation1 but that of the perfections4 ,in the ,gospel it says that ,john1 the son of ,zacharias1 is ,elias4 ,these words do not mean the return of the rational soul and personality of ,elias in the body of ,john1 but rather that the perfections and qualities of ,elias were manifested and appeared in ,john4 ,a lamp shone in this room last night1 and when tonight another lamp shines1 we say the light of last night is again shining4 ,water flows from a fountain2 then it ceases2 and when it begins to flow a second time1 we say this water is the same water flowing again2 or we say this light is identical with the former light4 ,it is the same with the spring of last year1 when blossoms1 flowers and sweet-scented herbs bloomed1 and delicious fruits were brought forth2 next year we say that those delicious fruits have come back1 and those blossoms1 flowers and blooms have returned and come again4 ,this does not mean that exactly the same particles composing the flowers of last year have1 after decomposition1 been again combined and have then come back and returned4 ,on the contrary1 the meaning is that the delicacy1 freshness1 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 year4 ,briefly1 this expression refers only to the resemblance and likeness which exist between the former and latter flowers4 ,the 8return0 which is mentioned in the ,divine ,scriptures is this3 it is fully explained by the ,supreme ,pen7#agj7 in the ,kitb-i-qn4 ,refer to it1 so that you may be informed of the truth of the divine mysteries4 ,upon you be greetings and praise4 #hb3 ,,pantheism ,question4--,how do the ,theosophists and the ,sfs understand the question of pantheism87#aga7 ,what does it mean1 and how nearly does it approximate to the truth8 ,answer4--,know that the subject of pantheism is ancient4 ,it is a belief not restricted to the ,theosophists and the ,sfs2 on the contrary1 some of the sages of ,greece believed in it1 like ,aristotle1 who said1 8,the simple truth is all things1 but it is not any one of them40 ,in this case1 8simple0 is the opposite of 8composed02 it is the isolated ,reality1 which is purified and sanctified from composition and division1 and which resolves ,itself into innumerable forms4 ,therefore1 ,real ,existence is all things1 but ,it is not one of the things4 ,briefly1 the believers in pantheism think that ,real ,existence can be compared to the sea1 and that beings are like the waves of the sea4 ,these waves1 which signify the beings1 are innumerable forms of that ,real ,existence2 therefore1 the ,holy ,reality is the ,sea of ,preexistence17#agb7 and the innumerable forms of the creatures are the waves which appear4 ,likewise1 they compare this theory to real unity and the infinitude of numbers2 the real unity reflects itself in the degrees of infinite numbers1 for numbers are the repetition of the real unity4 ,so the number two is the repetition of one1 and it is the same with the other numbers4 ,one of their proofs is this3 all beings are things known of ,god2 and knowledge without things known does not exist1 for knowledge is related to that which exists1 and not to nothingness4 ,pure nonexistence can have no specification or individualization in the degrees of knowledge4 ,therefore1 the realities of beings1 which are the things known of ,god the ,most ,high1 have the existence which knowledge has17#agc7 since they have the form of the ,divine ,knowledge1 and they are preexistent1 as the ,divine ,knowledge is preexistent4 ,as knowledge is preexistent1 the things known are equally so1 and the individualizations and the specifications of beings1 which are the preexistent knowledges of the ,essence of ,unity1 are the ,divine ,knowledge itself4 ,for the realities of the ,essence of ,unity1 knowledge1 and the things known1 have an absolute unity which is real and established4 ,otherwise1 the ,essence of ,unity would become the place of multiple phenomena1 and the multiplicity of preexistences7#agd7 would become necessary1 which is absurd4 ,so it is proved that the things known constitute knowledge itself1 and knowledge the ,essence itself--that is to say1 that the ,knower1 the knowledge and the things known are one single reality4 ,and if one imagines anything outside of this1 it necessitates coming back to the multiplicity of preexistences and to enchainment27#age7 and preexistences end by becoming innumerable4 ,as the individualization and the specification of beings in the knowledge of ,god were the ,essence of ,unity itself1 and as there was not any difference between them1 there was but one veritable ,unity1 and all the things known were diffused and included in the reality of the one ,essence--that is to say1 that1 according to the mode of simplicity and of unity1 they constitute the knowledge of ,god the ,most ,high1 and the ,essence of the ,reality4 ,when ,god manifested ,his glory1 these individualizations and these specifications of beings which had a virtual existence--that is to say1 which were a form of the ,divine ,knowledge--found their existence substantiated in the external world2 and this ,real ,existence resolved ,itself into infinite forms4 ,such is the foundation of their argument4 ,the ,theosophists and the ,sfs are divided into two branches3 one1 comprising the mass1 who1 simply in the spirit of imitation1 believe pantheism without comprehending the meaning of their renowned savants2 for the mass of the ,sfs believe that the signification of ,being is general existence1 taken substantively1 which is comprehended by the reason and the intelligence--that is to say1 that man comprehends it4 ,instead of that1 this general existence is one of the accidents which penetrate the reality of beings1 and the qualities of beings are the essence4 ,this accidental existence1 which is dependent on beings1 is like other properties of things which depend on them4 ,it is an accident among accidents1 and certainly that which is the essence is superior to that which is the accident4 ,for the essence is the origin1 and the accident is the consequence2 the essence is dependent on itself1 and the accident is dependent on something else--that is to say1 it needs an essence upon which to depend4 ,in this case1 ,god would be the consequence of the creature4 ,he would have need of it1 and it would be independent of ,him4 ,for example1 each time that the isolated elements combine conformably to the divine universal system1 one being among beings comes into the world4 ,that is to say1 that when certain elements combine1 a vegetable existence is produced2 when others combine1 it is an animal2 again others combine1 and they produce different creatures4 ,in this case1 the existence of things is the consequence of their reality3 how could it be that this existence1 which is an accident among accidents1 and necessitates another essence upon which it depends1 should be the ,preexistent ,essence1 the ,author of all things8 ,but the initiated savants of the ,theosophists and ,sfs1 who have studied this question1 think there are two categories of existence4 ,one is general existence1 which is understood by the human intelligence2 this is a phenomenon1 an accident among accidents1 and the reality of the things is the essence4 ,but pantheism does not apply to this general and imaginary existence1 but only to the ,veritable ,existence1 freed and sanctified from all other interpretation2 through ,it all things exist1 and ,it is the ,unity through which all things have come into the world1 such as matter1 energy and this general existence which is comprehended by the human mind4 ,such is the truth of this question according to the ,theosophists and the ,sfs4 ,briefly1 with regard to this theory that all things exist by the ,unity1 all are agreed--that is to say1 the philosophers and the ,prophets4 ,but there is a difference between them4 ,the ,prophets say1 ,the ,knowledge of ,god has no need of the existence of beings1 but the knowledge of the creature needs the existence of things known2 if the ,knowledge of ,god had need of any other thing1 then it would be the knowledge of the creature1 and not that of ,god4 ,for the ,preexistent is different from the phenomenal1 and the phenomenal is opposed to the ,preexistent2 that which we attribute to the creature--that is1 the necessities of the contingent beings--we deny for ,god2 for purification1 or sanctification from imperfections1 is one of ,his necessary properties4 ,so in the phenomenal we see ignorance2 in the ,preexistent we recognize knowledge4 ,in the phenomenal we see weakness2 in the ,preexistent we recognize power4 ,in the phenomenal we see poverty2 in the ,preexistent we recognize wealth4 ,so the phenomenal is the source of imperfections1 and the ,preexistent is the sum of perfections4 ,the phenomenal knowledge has need of things known2 the ,preexistent ,knowledge is independent of their existence4 ,so the preexistence of the specification and of the individualization of beings which are the things known of ,god the ,most ,high does not exist2 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 not4 ,briefly1 this is the principal argument of the ,sfs2 and if we wished to mention all their proofs and explain their answers1 it would take a very long time4 ,this is their decisive proof and their plain argument--at least1 of the savants of the ,sfs and the ,theosophists4 ,but the question of the ,real ,existence by which all things exist--that is to say1 the reality of the ,essence of ,unity through which all creatures have come into the world--is admitted by everyone4 ,the difference resides in that which the ,sfs say1 8,the reality of the things is the manifestation of the ,real ,unity40 ,but the ,prophets say1 8it emanates from the ,real ,unity02 and great is the difference between manifestation and emanation4 ,the appearance in manifestation means that a single thing appears in infinite forms4 ,for example1 the seed1 which is a single thing possessing the vegetative perfections1 which it manifests in infinite forms1 resolving itself into branches1 leaves1 flowers and fruits3 this is called appearance in manifestation2 whereas in the appearance through emanation this ,real ,unity remains and continues in the exaltation of ,its sanctity1 but the existence of creatures emanates from ,it and is not manifested by ,it4 ,it can be compared to the sun from which emanates the light which pours forth on all the creatures2 but the sun remains in the exaltation of its sanctity4 ,it does not descend1 and it does not resolve itself into luminous forms2 it does not appear in the substance of things through the specification and the individualization of things2 the ,preexistent does not become the phenomenal2 independent wealth does not become enchained poverty2 pure perfection does not become absolute imperfection4 ,to recapitulate3 the ,sfs admit ,god and the creature1 and say that ,god resolves ,himself into the infinite forms of the creatures1 and manifests like the sea1 which appears in the infinite forms of the waves4 ,these phenomenal and imperfect waves are the same thing as the ,preexistent ,sea1 which is the sum of all the divine perfections4 ,the ,prophets1 on the contrary1 believe that there is the world of ,god1 the world of the ,kingdom1 and the world of ,creation3 three things4 ,the first emanation from ,god is the bounty of the ,kingdom1 which emanates and is reflected in the reality of the creatures1 like the light which emanates from the sun and is resplendent in creatures2 and this bounty1 which is the light1 is reflected in infinite forms in the reality of all things1 and specifies and individualizes itself according to the capacity1 the worthiness and the intrinsic value of things4 ,but the affirmation of the ,sfs requires that the ,independent ,wealth should descend to the degree of poverty1 that the ,preexistent should confine itself to phenomenal forms1 and that ,pure ,power should be restricted to the state of weakness1 according to the limitations of contingent beings4 ,and this is an evident error4 ,observe that the reality of man1 who is the most noble of creatures1 does not descend to the reality of the animal1 that the essence of the animal1 which is endowed with the powers of sensation1 does not abase itself to the degree of the vegetable1 and that the reality of the vegetable1 which is the power of growth1 does not descend to the reality of the mineral4 ,briefly1 the superior reality does not descend nor abase itself to inferior states2 then how could it be that the ,universal ,reality of ,god1 which is freed from all descriptions and qualifications1 notwithstanding ,its absolute sanctity and purity1 should resolve ,itself into the forms of the realities of the creatures1 which are the source of imperfections8 ,this is a pure imagination which one cannot conceive4 ,on the contrary1 this ,holy ,essence is the sum of the divine perfections2 and all creatures are favored by the bounty of resplendency through emanation1 and receive the lights1 the perfection and the beauty of ,its ,kingdom1 in the same way that all earthly creatures obtain the bounty of the light of the rays of the sun1 but the sun does not descend and does not abase itself to the favored realities of earthly beings4 ,after dinner1 and considering the lateness of the hour1 there is no time to explain further4 ,salutations4 #hc3 ,,the ,,four ,,methods ,,of ,,acquiring ,,knowledge ,there are only four accepted methods of comprehension--that is to say1 the realities of things are understood by these four methods4 ,the first method is by the senses--that is to say1 all that the eye1 the ear1 the taste1 the smell1 the touch perceive is understood by this method4 ,today this method is considered the most perfect by all the ,european philosophers3 they say that the principal method of gaining knowledge is through the senses2 they consider it supreme1 although it is imperfect1 for it commits errors4 ,for example1 the greatest of the senses is the power of sight4 ,the sight sees the mirage as water1 and it sees images reflected in mirrors as real and existent2 large bodies which are distant appear to be small1 and a whirling point appears as a circle4 ,the sight believes the earth to be motionless and sees the sun in motion1 and in many similar cases it makes mistakes4 ,therefore1 we cannot trust it4 ,the second is the method of reason1 which was that of the ancient philosophers1 the pillars of wisdom2 this is the method of the understanding4 ,they proved things by reason and held firmly to logical proofs2 all their arguments are arguments of reason4 ,notwithstanding this1 they differed greatly1 and their opinions were contradictory4 ,they even changed their views--that is to say1 during twenty years they would prove the existence of a thing by logical arguments1 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 sun2 later by logical arguments he proved that the sun was the stationary center1 and that the earth was moving4 ,afterward the ,ptolemaic theory was spread abroad1 and the idea of ,plato was entirely forgotten1 until at last a new observer again called it to life4 ,thus all the mathematicians disagreed1 although they relied upon arguments of reason4 ,in the same way1 by logical arguments1 they would prove a problem at a certain time1 then afterward by arguments of the same nature they would deny it4 ,so one of the philosophers would firmly uphold a theory for a time with strong arguments and proofs to support it1 which afterward he would retract and contradict by arguments of reason4 ,therefore1 it is evident that the method of reason is not perfect1 for the differences of the ancient philosophers1 the want of stability and the variations of their opinions1 prove this4 ,for if it were perfect1 all ought to be united in their ideas and agreed in their opinions4 ,the third method of understanding is by tradition--that is1 through the text of the ,holy ,scriptures--for people say1 8,in the ,old and ,new ,testaments1 ,god spoke thus40 ,this method equally is not perfect1 because the traditions are understood by the reason4 ,as the reason itself is liable to err1 how can it be said that in interpreting the meaning of the traditions it will not err1 for it is possible for it to make mistakes1 and certainty cannot be attained4 ,this is the method of the religious leaders2 whatever they understand and comprehend from the text of the books is that which their reason understands from the text1 and not necessarily the real truth2 for the reason is like a balance1 and the meanings contained in the text of the ,holy ,books are like the thing which is weighed4 ,if the balance is untrue1 how can the weight be ascertained8 ,know then3 that which is in the hands of people1 that which they believe1 is liable to error4 ,for1 in proving or disproving a thing1 if a proof is brought forward which is taken from the evidence of our senses1 this method1 as has become evident1 is not perfect2 if the proofs are intellectual1 the same is true2 or if they are traditional1 such proofs also are not perfect4 ,therefore1 there is no standard in the hands of people upon which we can rely4 ,but the bounty of the ,holy ,spirit gives the true method of comprehension which is infallible and indubitable4 ,this is through the help of the ,holy ,spirit which comes to man1 and this is the condition in which certainty can alone be attained4 #hd3 ,,the ,,necessity ,,of ,,following ,,the ,,teachings ,,of ,,the ,,divine ,,manifestations ,question4--,those who are blessed with good actions and universal benevolence1 who have praiseworthy characteristics1 who act with love and kindness toward all creatures1 who care for the poor1 and who strive to establish universal peace--what need have they of the divine teachings1 of which they think indeed that they are independent8 ,what is the condition of these people8 ,answer4--,know that such actions1 such efforts and such words are praiseworthy and approved1 and are the glory of humanity4 ,but these actions alone are not sufficient2 they are a body of the greatest loveliness1 but without spirit4 ,no1 that which is the cause of everlasting life1 eternal honor1 universal enlightenment1 real salvation and prosperity is1 first of all1 the knowledge of ,god4 ,it is known that the knowledge of ,god is beyond all knowledge1 and it is the greatest glory of the human world4 ,for in the existing knowledge of the reality of things there is material advantage1 and through it outward civilization progresses2 but the knowledge of ,god is the cause of spiritual progress and attraction1 and through it the perception of truth1 the exaltation of humanity1 divine civilization1 rightness of morals and illumination are obtained4 ,second1 comes the love of ,god1 the light of which shines in the lamp of the hearts of those who know ,god2 its brilliant rays illuminate the horizon and give to man the life of the ,kingdom4 ,in truth1 the fruit of human existence is the love of ,god1 for this love is the spirit of life1 and the eternal bounty4 ,if the love of ,god did not exist1 the contingent world would be in darkness2 if the love of ,god did not exist1 the hearts of men would be dead1 and deprived of the sensations of existence2 if the love of ,god did not exist1 spiritual union would be lost2 if the love of ,god did not exist1 the light of unity would not illuminate humanity2 if the love of ,god did not exist1 the ,east and ,west1 like two lovers1 would not embrace each other2 if the love of ,god did not exist1 division and disunion would not be changed into fraternity2 if the love of ,god did not exist1 indifference would not end in affection2 if the love of ,god did not exist1 the stranger would not become the friend4 ,the love of the human world has shone forth from the love of ,god and has appeared by the bounty and grace of ,god4 ,it is clear that the reality of mankind is diverse1 that opinions are various and sentiments different2 and this difference of opinions1 of thoughts1 of intelligence1 of sentiments among the human species arises from essential necessity2 for the differences in the degrees of existence of creatures is one of the necessities of existence1 which unfolds itself in infinite forms4 ,therefore1 we have need of a general power which may dominate the sentiments1 the opinions and the thoughts of all1 thanks to which these divisions may no longer have effect1 and all individuals may be brought under the influence of the unity of the world of humanity4 ,it is clear and evident that this greatest power in the human world is the love of ,god4 ,it brings the different peoples under the shadow of the tent of affection2 it gives to the antagonistic and hostile nations and families the greatest love and union4 ,see1 after the time of ,christ1 through the power of the love of ,god1 how many nations1 races1 families and tribes came under the shadow of the ,word of ,god4 ,the divisions and differences of a thousand years were entirely destroyed and annihilated4 ,the thoughts of race and of fatherland completely disappeared4 ,the union of souls and of existences took place2 all became true spiritual ,christians4 ,the third virtue of humanity is the goodwill which is the basis of good actions4 ,certain philosophers have considered intention superior to action1 for the goodwill is absolute light2 it is purified and sanctified from the impurities of selfishness1 of enmity1 of deception4 ,now it may be that a man performs an action which in appearance is righteous1 but which is dictated by covetousness4 ,for example1 a butcher rears a sheep and protects it2 but this righteous action of the butcher is dictated by desire to derive profit1 and the result of this care is the slaughter of the poor sheep4 ,how many righteous actions are dictated by covetousness6 ,but the goodwill is sanctified from such impurities4 ,briefly1 if to the knowledge of ,god is joined the love of ,god1 and attraction1 ecstasy and goodwill1 a righteous action is then perfect and complete4 ,otherwise1 though a good action is praiseworthy1 yet if it is not sustained by the knowledge of ,god1 the love of ,god1 and a sincere intention1 it is imperfect4 ,for example1 the being of man must unite all perfections to be perfect4 ,sight is extremely precious and appreciated1 but it must be aided by hearing2 the hearing is much appreciated1 but it must be aided by the power of speech2 the faculty of speech is very acceptable1 but it must be aided by the power of reason1 and so forth4 ,the same is true of the other powers1 organs and members of man2 when all these powers1 these senses1 these organs1 these members exist together1 he is perfect4 ,now1 today1 we meet with people in the world who1 in truth1 desire the universal good1 and who according to their power occupy themselves in protecting the oppressed and in aiding the poor3 they are enthusiastic for peace and the universal well-being4 ,although from this point of view they may be perfect1 if they are deprived of the knowledge and love of ,god1 they are imperfect4 ,galen1 the physician1 in his book in which he comments on the treatise of ,plato on the art of government17#agf7 says that the fundamental principles of religion have a great influence upon a perfect civilization because 8the multitude cannot understand the connection of explanatory words2 so it has need of symbolical words announcing the rewards and punishments of the other world2 and that which proves the truth of this affirmation10 he says1 8is that today we see a people called ,christians who believe in rewards and punishments2 and this sect show forth beautiful actions like those which a true philosopher performs4 ,so we all see clearly that they do not fear death1 that they expect and desire nothing from the multitude but justice and equity1 and they are considered as true philosophers40 ,now observe what was the degree of the sincerity1 the zeal1 the spiritual feeling1 the obligation of friendship1 and the good actions of a believer in ,christ1 so that ,galen1 the philosophical physician1 although he was not of the ,christian religion1 should yet bear witness to the good morals and the perfections of these people1 to the point of saying that they were true philosophers4 ,these virtues1 these morals1 were obtained not only through good actions1 for if virtue were only a matter of obtaining and giving forth good1 as this lamp is lighted and illuminates the house--without doubt this illumination is a benefit--then why do we not praise the lamp8 ,the sun causes all the beings of the earth to increase1 and by its heat and light gives growth and development3 is there a greater benefit than that8 ,nevertheless1 as this good does not come from goodwill and from the love and knowledge of ,god1 it is imperfect4 ,when1 on the contrary1 a man gives to another a cup of water1 the latter is grateful and thanks him4 ,a man1 without reflecting1 will say1 8,this sun which gives light to the world1 this supreme bounty which is apparent in it1 must be adored and praised4 ,why should we not be grateful and thankful to the sun for its bounty1 when we praise a man who performs a simple act of kindness80 ,but if we look for the truth1 we see that this insignificant kindness of the man is due to conscious feelings which exist2 therefore1 it is worthy of praise1 whereas the light and heat of the sun are not due to the feelings and consciousness2 therefore1 they are not worthy of eulogy or of praise and do not deserve gratitude or thanks4 ,in the same way1 when a person performs a good action1 although it is praiseworthy1 if it is not caused by the love and knowledge of ,god1 it is imperfect4 ,moreover1 if you reflect justly1 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 say1 that the former ,prophets led men to perform these actions1 explained their beauty to them1 and declared their splendid effects2 then these teachings were diffused among men and reached them successively1 one after the other1 and turned their hearts toward these perfections4 ,when men saw that these actions were considered beautiful1 and became the cause of joy and happiness for mankind1 they conformed to them4 ,wherefore these actions also come from the teachings of ,god4 ,but justice is needed to see this1 and not controversy and discussion4 ,praise be to ,god1 you have been to ,persia1 and you have seen how the ,persians1 through the holy breezes of ,bah'u'llh1 have become benevolent toward humanity4 ,formerly1 if they met anyone of another race1 they tormented him and were filled with the utmost enmity1 hatred and malevolence2 they went so far as to throw dirt at him4 ,they burned the ,gospel and the ,old ,testament1 and if their hands were polluted by touching these books1 they washed them4 ,today the greater number of them recite and chant1 as is suitable1 the contents of these two ,books in their reunions and assemblies1 and they expound their esoteric teaching4 ,they show hospitality to their enemies4 ,they treat the bloodthirsty wolves with gentleness1 like gazelles in the plains of the love of ,god4 ,you have seen their customs and habits1 and you have heard of the manners of former ,persians4 ,this transformation of morals1 this improvement of conduct and of words1 are they possible otherwise than through the love of ,god8 ,no1 in the name of ,god4 ,if1 by the help of science and knowledge1 we wished to introduce these morals and customs1 truly it would take a thousand years1 and then they would not be spread throughout the masses4 ,today1 thanks to the love of ,god1 they are arrived at with the greatest facility4 ,be admonished1 ,o possessors of intelligence6 ,,footnotes #a ,on the idea of ,god1 cf4 8,the ,divinity ,can ,only ,be ,comprehended through the ,divine ,manifestations10 p4 #adf2 and 8,man's ,knowledge of ,god10 p4 #bbj4 ,the reader will there see that the ,bah' ,faith has not an anthropomorphic conception of ,god1 and that if it employs a customary terminology1 it is careful to explain its symbolic meaning4 #b ,cf4 ,gen4 #a3bf4 #c ,cf4 ,gen4 #a3bf4 #d ,divine ,manifestations are the founders of religions4 ,cf4 8,two ,classes of ,prophets10 p4 #afd4 #e ,the ,bb's descent was from ,muammad4 #f ,cf4 ,john #f3db4 #g ,the ,ban-,tamm1 one of the most barbarous ,arab tribes1 practiced this odious custom4 #h ,to ,medina4 #i ,of #8,umar4 #aj ,cf4 ,jurj ,zaydn's ,umayyads and ,abbasids1 trans4 ,d4 ,s4 ,margoliouth4 #aa ,copernicus4 #ab ,cf4 ,qur'n #cf3cg4 #ac ,cf4 ,qur'n #cf3ch4 #ad ,galileo4 #ae ,the ,bb is here designated by ,his title arat-i-,a#8l1 ,his ,supreme ,highness2 but for the convenience of the reader we shall continue to designate ,him by the name under which ,he is known throughout ,europe--i4e41 the ,bb4 #af ,doctors of the religion of ,islm4 #ag ,jaml-i-,mubrak1 the ,blessed ,beauty1 the title which is here given to ,bah'u'llh4 ,he is also called ,jaml-i-,qidm1 the ,preexistent1 or ,ancient ,beauty4 ,but we shall designate ,him as ,bah'u'llh1 the title by which ,he is known in the ,west4 #ah ,exiled first to ,baghdd1 then to ,constantinople1 then to ,adrianople1 ,he was imprisoned in ,akk 7,acre71 8the ,greatest ,prison10 in #ahfh4 #ai ,the penetrating judgment of ,bah'u'llh upon this occasion overcame the malignity of ,his enemies1 who1 it was certain1 would never agree in choosing what miracle to ask for4 #bj #8,irq2 as opposed to that district of rn known then as #8,irq-i-#8,aam and now called ,ark4 #ba ,adrianople4 #bb ,napoleon ,,iii4 #bc ,one of ,bah'u'llh's works written after ,his declaration4 #bd ,son of a ,french ,consul in ,syria with whom ,bah'u'llh had friendly relations4 #be ,name given to the epistles of ,bah'u'llh4 #bf ,val4 #bg ,cf4 p4 #cj1 n4 #a4 ,in giving such importance to this example of the good sense of ,bah'u'llh1 #8,abdu'l-,bah means to emphasize the uselessness of miracles as a proof of the truth of the ,manifestations of ,god4 ,cf4 8,miracles10 p4 #ajj4 #bh ,a cry used as a declaration of faith by the ,bah's1 literally1 8,oh ,thou the ,glory of ,glories60 #bi ,bah'u'llh4 #cj ,akk4 #ca ,cf4 8,miracles10 p4 #ajj4 #cb ,see ,dan4 #i3bd4 #cc ,cf4 ,num4 #ad3cd4 #cd ,cf4 ,dan4 #ab3f-g4 #ce ,the reference appears in verses #aa and #ab4 #cf ,varaqat-,ibn-,nawfal1 ,khadjah's cousin4 #cg ,the year #abij from the proclamation of the mission of ,muammad was the year #abhj of the ,hejira1 or #ahfc-fd of our era4 ,it was at this epoch 7,april #ahfc7 that ,bah'u'llh1 on leaving ,baghdd for ,constantinople1 declared to those who surrounded ,him that ,he was the ,manifestation announced by the ,bb4 ,it is this declaration which the ,bah's celebrate by the ,feast of ,ridvn1 this name being that of the garden at the entrance of the city1 where ,bah'u'llh stayed during twelve days1 and where ,he made the declaration4 #ch ,rev4 #aa3c4 #ci ,this sentence is the ,persian translation of the ,arabic text of the ,qur'n which has been quoted4 #dj ,rev4 #aa3d4 #da ,cf4 ,rev4 #aa3e4 #db ,rev4 #aa3f4 #dc ,cf4 ,rev4 #aa3f4 #dd ,cf4 ,rev4 #aa3f4 #de ,rev4 #aa3g4 #df ,cf4 ,rev4 #aa3g4 #dg ,cf4 ,rev4 #aa3g4 #dh ,rev4 #aa3h4 #di ,rev4 #aa3i4 #ej ,another name for the ,qur'n1 signifying the ,distinction4 #ea ,cf4 ,rev4 #aa3aj4 #eb ,cf4 ,rev4 #aa3aa4 #ec j ,mull ,muammad-,aly-i-,barfrsh1 one of the chief disciples of the ,bb and one of the nineteen ,letters of the ,living4 #ed ,rev4 #aa3ab4 #ee ,the ,bb and ,jinb-i-,qudds4 #ef ,rev4 #aa3ab4 #eg ,cf4 ,rev4 #aa3ac4 #eh ,cf4 ,rev4 #aa3ac4 #ei ,rev4 #aa3ad4 #fj ,ez4 #cj3a-c4 #fa ,rev4 #aa3ae4 #fb ,rev4 #aa3af-ag4 #fc i4e41 ,his most complete manifestation4 #fd ,rev4 #aa3ah4 #fe ,rev4 #aa3ah4 #ff ,cf4 ,rev4 #aa3ah4 #fg ,cf4 ,rev4 #aa3ah4 #fh ,rev4 #aa3ai4 #fi ,rev4 #aa3ai4 #gj ,rev4 #aa3ai4 #ga ,one of the works of ,bah'u'llh1 in which ,he expressly points to #8,abdu'l-,bah as being the ,one to ,whom all must turn after ,his death4 #gb ,one of the works of ,bah'u'llh1 in which ,he expressly points to #8,abdu'l-,bah as being the ,one to ,whom all must turn after ,his death4 #gc ,rev4 #ba3b4 #gd ,cf4 ,rev4 #ab3c-d4 #ge ,cf4 ,rev4 #ab3d4 #gf ,cf4 ,rev4 #ab3f4 #gg ,lit41 the pivot4 #gh ,extract from the letter to ,niri'd-,dn ,shh4 #gi ,cf4 ,qur'n #ai3ag4 #hj ,qur'n #cf3ce4 #ha ,this conversation shows the uselessness of discussions upon such questions2 the teachings of #8,abdu'l-,bah upon the birth of ,christ will be found in the following chapter4 #hb ,cf4 ,john #a3ab-ac4 #hc ,gen4 #b3g4 #hd ,acts #ae3bj4 #he i4e41 of ,christ1 ,whom the ,muslims frequently designate by the title of ,rhu'llh1 the ,spirit of ,god4 #hf ,cf4 ,john #f3ea1 #ej4 #hg ,matt4 #bf3bf4 #hh ,matt4 #h3bb2 ,john #c3f4 #hi ,cf4 ,matt4 #ac3ad and ,john #ab3dj-da4 #ij ,cf4 ,matt4 #bd3bi-cj4 #ia ,kitb-i-qn1 one of the first works of ,bah'u'llh1 written at ,baghdd1 before the declaration of ,his manifestation4 #ib ,john #c3ac4 #ic ,in these conversations1 as the reader will have already observed1 #8,abdu'l-,bah desires rather to indicate the meaning of certain passages of the ,scriptures than to quote the exact text4 #id ,maskh--i4e41 the monster4 ,in ,arabic there is a play upon the words ,mash1 the ,messiah1 and maskh1 the monster4 #ie ,cf4 #a ,thess4 #e3b2 #b ,pet4 #c3aj4 #if ,cf4 8,pantheism10 p4 #bij4 #ig ,the ,divine ,manifestation4 #ih ,john #ag3e4 #ii i4e41 the ,reality of ,christ4 #ajj ,abu'l-bashar1 i4e41 the father of man1 is one of the titles given by the ,muslims to ,adam4 #aja ,cf4 ,john #f3da1 #ej1 #eh4 #ajb ,cf4 ,gen4 #b3af-ag4 #ajc ,cf4 ,gen4 #c3e4 #ajd ,cf4 ,gen4 #c3aa-ae1bb #aje ,bah'u'llh4 #ajf ,bah'u'llh4 #ajg ,cf4 ,john #f3ea4 #ajh ,jews and ,christians4 #aji ,matt4 #h3bb4 #aaj ,matt4 #bb3ad4 #aaa ,matt4 #bb3ad4 #aab ,cf4 8,the ,causes of ,differences in the ,characters of ,men10 p4 #bab4 #aac ,cf4 p4 #aaj1 n4 #b4 #aad ,cf4 ,john #a3ai-ba4 #aae ,cf4 ,john #a3ba4 #aaf i4e41 the individuality4 #aag ,matt4 #af3ah4 #aah ,it is well known that ,peter's real name was ,simon1 but ,christ called him ,cephas1 which corresponds to the ,greek word petras1 which means rock4 #aai ,cf4 ,matt4 #af3ad-ah4 #abj ,cf4 ,qur'n #f3ajd4 #aba ,from a hadth4 #abb ,qur'n #ei3b4 #abc i4e41 in the kingdom of man1 where alone the ,spirit manifests immortality4 ,cf4 8,five ,aspects of ,spirit10 p4 #adc2 8,the ,state of ,man and ,his ,progress after ,death10 p4 #bce1 etc4 #abd ,cf4 ,john #ad3aa2 #ag3ba #abe ,john #a3a4 #abf ,the ,manifestation4 #abg ,the ,manifestation4 #abh ,cf4 8,soul1 ,spirit and ,mind10 p4 #bjh4 #abi ,cf4 ,john #a3a4 #acj ,matt4 #f3i2 ,luke #aa3b4 #aca ,john #a3a4 #acb ,cf4 ,exod4 #bj3d-e2 ,deut4 #e3h-i4 #acc ,num4 #bj3bc-bd4 #acd ,cf4 ,qur'n #dh3a-b4 #ace ,matt4 #ai3af1 #ag4 #acf ,the ,manifestation of ,god4 #acg ,kitb-i-,aqdas3 i4e41 ,the ,most ,holy ,book4 ,the principal work of ,bah'u'llh1 which contains the greater part of the commandments4 ,it is the basis of the principles of the ,bah' ,faith4 #ach ,the ,house of ,justice 7,baytu'l-,adl7 is an institution created by ,bah'u'llh4 ,he refers to two levels of this institution3 the ,local ,houses of ,justice1 responsible for each town or village1 and the ,universal ,house of ,justice4 #8,abdu'l-,bah1 in ,his ,will and ,testament1 added an intermediate level1 the ,secondary ,houses of ,justice4 ,it is only on the ,universal ,house of ,justice that infallibility has been conferred4 ,at the present time1 to stress their purely spiritual functions1 the ,local and ,secondary ,houses of ,justice are designated ,local and ,national ,spiritual ,assemblies4 #aci ,qur'n #bc3ad4 #adj ,man4 #ada i4e41 if we admit1 for example1 that man had formerly been a quadruped1 or had had a tail4 #adb ,cf4 ,gen4 #a3bf4 #adc ,this subject1 of emanation and manifestation1 is more fully explained in the following chapter4 #add ,cf4 8,real ,preexistence10 p4 #bhj4 #ade ,john #a3a4 #adf ,john #a3a4 #adg ,cf4 ,john #ad3aa2 #ag3ba4 #adh ,bah'u'llh4 #adi ,cf4 ,gen4 #i3be4 #aej i4e41 therefore people cannot be blamed for their character4 #aea ,cf4 ,rev4 #bb3ac4 #aeb ,cf4 8,the ,difference between ,man and the ,animal10 p4 #ahe4 #aec ,cf4 ,john #c3e4 #aed ,john #a3ac4 #aee ,qur'n #bc3ad4 #aef ,one farsakh is equivalent to about four miles4 #aeg ,it is a ,persian custom to reckon distance by time4 #aeh ,mrz ,yay ,subh-i-,azal1 half-brother of ,bah'u'llh1 and ,his irreconcilable enemy4 #aei 8,veiled spirits0 here signify rational souls1 souls not possessing the spirit of faith4 ,cf4 8,soul1 ,spirit and ,mind10 p4 #bjh4 #afj ,rom4 #i3ba4 #afa ,cf4 ,matt4 #e3ci4 #afb ,a ,bah' sitting with us at table4 #afc ,matt4 #h3bb4 #afd ,the infernal tree mentioned in the ,qur'n4 #afe i4e41 of the ,circle of ,existence4 #aff ,lit41 bringing forth4 #afg ,lit41 producing something new4 #afh ,cf4 ,qur'n #cg3ahj4 #afi ,qur'n #ei3b4 #agj ,bah'u'llh4 #aga ,lit41 the unity of existence4 #agb ,god4 #agc i4e41 an intellectual existence4 #agd gods4 #age i4e41 infinite continuation of causes and effects4 #agf ,cf4 ,ibn b ,usayb1 yn al-anb f tabaqt al-tibb 7,cairo3 #ahhb7 tom4 i41 pp4 #gf-gg4