In the same way, the appearance of Baha"u"llah was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world and, by the power of the Holy Spirit, revived souls and established a new cycle.
37: THE DIVINITY CAN ONLY BE COMPREHENDED THROUGH THE DIVINE MANIFESTATIONS
Question.-What connection has the Reality of Divinity with the Lordly Rising-places and the Divine Dawning-points?
Answer.-Know that the Reality of Divinity or the substance of the Essence of Oneness is pure sanct.i.ty and absolute holiness-that is to say, it is sanctified and exempt from all praise. The whole of the supreme attributes of the degrees of existence, in reference to this plane, are only imaginations. It is invisible, incomprehensible, inaccessible, a pure essence which cannot be described, for the Divine Essence surrounds all things. Verily, that which surrounds is greater than the surrounded, and the surrounded cannot contain that by which it is surrounded, nor comprehend its reality. However far mind may progress, though it may reach to the final degree of comprehension, the limit of understanding, it beholds the divine signs and attributes in the world of creation and not in the world of G.o.d. For the essence and the attributes of the Lord of Unity are in the heights of sanct.i.ty, and for the minds and understandings there is no way to approach that position. "The way is closed, and seeking is forbidden."
It is evident that the human understanding is a quality of the existence of man, and that man is a sign of G.o.d: how can the quality of the sign surround the creator of the sign?-that is to say, how can the understanding, which is a quality of the existence of man, comprehend G.o.d?
Therefore, the Reality of the Divinity is hidden from all comprehension, and concealed from the minds of all men. It is absolutely impossible to ascend to that plane. We see that everything which is lower is powerless to comprehend the reality of that which is higher. So the stone, the earth, the tree, however much they may evolve, cannot comprehend the reality of man and cannot imagine the powers of sight, of hearing, and of the other senses, although they are all alike created. Therefore, how can man, the created, understand the reality of the pure Essence of the Creator? This plane is unapproachable by the understanding; no explanation is sufficient for its comprehension, and there is no power to indicate it.
What has an atom of dust to do with the pure world, and what relation is there between the limited mind and the infinite world? Minds are powerless to comprehend G.o.d, and the souls become bewildered in explaining Him. "The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower."(120)
Consequently, with reference to this plane of existence, every statement and elucidation is defective, all praise and all description are unworthy, every conception is vain, and every meditation is futile. But for this Essence of the essences, this Truth of truths, this Mystery of mysteries, there are reflections, auroras, appearances and resplendencies in the world of existence. The dawning-place of these splendors, the place of these reflections, and the appearance of these manifestations are the Holy Dawning-places, the Universal Realities and the Divine Beings, Who are the true mirrors of the sanctified Essence of G.o.d. All the perfections, the bounties, the splendors which come from G.o.d are visible and evident in the Reality of the Holy Manifestations, like the sun which is resplendent in a clear polished mirror with all its perfections and bounties. If it be said that the mirrors are the manifestations of the sun and the dawning-places of the rising star, this does not mean that the sun has descended from the height of its sanct.i.ty and become incorporated in the mirror, nor that the Unlimited Reality is limited to this place of appearance. G.o.d forbid! This is the belief of the adherents of anthropomorphism. No; all the praises, the descriptions and exaltations refer to the Holy Manifestations-that is to say, all the descriptions, the qualities, the names and the attributes which we mention return to the Divine Manifestations; but as no one has attained to the reality of the Essence of Divinity, so no one is able to describe, explain, praise or glorify it. Therefore, all that the human reality knows, discovers and understands of the names, the attributes and the perfections of G.o.d refer to these Holy Manifestations. There is no access to anything else: "the way is closed, and seeking is forbidden."
Nevertheless, we speak of the names and attributes of the Divine Reality, and we praise Him by attributing to Him sight, hearing, power, life and knowledge. We affirm these names and attributes, not to prove the perfections of G.o.d, but to deny that He is capable of imperfections. When we look at the existing world, we see that ignorance is imperfection and knowledge is perfection; therefore, we say that the sanctified Essence of G.o.d is wisdom. Weakness is imperfection, and power is perfection; consequently, we say that the sanctified Essence of G.o.d is the acme of power. It is not that we can comprehend His knowledge, His sight, His power and life, for it is beyond our comprehension; for the essential names and attributes of G.o.d are identical with His Essence, and His Essence is above all comprehension. If the attributes are not identical with the Essence, there must also be a multiplicity of preexistences, and differences between the attributes and the Essence must also exist; and as Preexistence is necessary, therefore, the sequence of preexistences would become infinite. This is an evident error.
Accordingly all these attributes, names, praises and eulogies apply to the Places of Manifestation; and all that we imagine and suppose beside them is mere imagination, for we have no means of comprehending that which is invisible and inaccessible. This is why it is said: "All that you have distinguished through the illusion of your imagination in your subtle mental images is but a creation like unto yourself, and returns to you."(121) It is clear that if we wish to imagine the Reality of Divinity, this imagination is the surrounded, and we are the surrounding one; and it is sure that the one who surrounds is greater than the surrounded. From this it is certain and evident that if we imagine a Divine Reality outside of the Holy Manifestations, it is pure imagination, for there is no way to approach the Reality of Divinity which is not cut off to us, and all that we imagine is mere supposition.
Therefore, reflect that different peoples of the world are revolving around imaginations and are worshipers of the idols of thoughts and conjectures. They are not aware of this; they consider their imaginations to be the Reality which is withdrawn from all comprehension and purified from all descriptions. They regard themselves as the people of Unity, and the others as worshipers of idols; but idols at least have a mineral existence, while the idols of thoughts and the imaginations of man are but fancies; they have not even mineral existence. "Take heed ye who are endued with discernment."(122)
Know that the attributes of perfection, the splendor of the divine bounties, and the lights of inspiration are visible and evident in all the Holy Manifestations; but the glorious Word of G.o.d, Christ, and the Greatest Name, Baha"u"llah, are manifestations and evidences which are beyond imagination, for They possess all the perfections of the former Manifestations; and more than that, They possess some perfections which make the other Manifestations dependent upon Them. So all the Prophets of Israel were centers of inspiration; Christ also was a receiver of inspiration, but what a difference between the inspiration of the Word of G.o.d and the revelations of Isaiah, Jeremiah and Elijah!
Reflect that light is the expression of the vibrations of the etheric matter: the nerves of the eye are affected by these vibrations, and sight is produced. The light of the lamp exists through the vibration of the etheric matter; so also does that of the sun, but what a difference between the light of the sun and that of the stars or the lamp!
The spirit of man appears and is manifest in the embryonic condition, and also in that of childhood and of maturity, and it is resplendent and evident in the condition of perfection. The spirit is one, but in the embryonic condition the power of sight and of hearing is lacking. In the state of maturity and perfection it appears in the utmost splendor and brilliance. In the same way the seed in the beginning becomes leaves and is the place where the vegetable spirit appears; in the condition of fruit it manifests the same spirit-that is to say, the power of growth appears in the utmost perfection; but what a difference between the condition of the leaves and that of the fruit! For from the fruit a hundred thousand leaves appear, though they all grow and develop through the same vegetable spirit. Notice the difference between the virtues and perfections of Christ, the splendors and brilliance of Baha"u"llah, and the virtues of the Prophets of Israel, such as Ezekiel or Samuel. All were the manifestations of inspiration, but between them there is an infinite difference. Salutations!
38: THE THREE STATIONS OF THE DIVINE MANIFESTATIONS
Know that the Holy Manifestations, though They have the degrees of endless perfections, yet, speaking generally, have only three stations. The first station is the physical; the second station is the human, which is that of the rational soul; the third is that of the divine appearance and the heavenly splendor.
The physical station is phenomenal; it is composed of elements, and necessarily everything that is composed is subject to decomposition. It is not possible that a composition should not be disintegrated.
The second is the station of the rational soul, which is the human reality. This also is phenomenal, and the Holy Manifestations share it with all mankind.
Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence, it is eternal. The spirit of man has a beginning, but it has no end; it continues eternally. In the same way the species existing on this earth are phenomenal, for it is established that there was a time when these species did not exist on the surface of the earth.
Moreover, the earth has not always existed, but the world of existence has always been, for the universe is not limited to this terrestrial globe.
The meaning of this is that, although human souls are phenomenal, they are nevertheless immortal, everlasting and perpetual; for the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal.(123) This is an example of which you must comprehend the meaning.
The third station is that of the divine appearance and heavenly splendor: it is the Word of G.o.d, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies and not to the divine world. For G.o.d the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing-there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of G.o.d is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency.
Therefore, the reality of prophethood, which is the Word of G.o.d and the perfect state of manifestation, did not have any beginning and will not have any end; its rising is different from all others and is like that of the sun. For example, its dawning in the sign of Christ was with the utmost splendor and radiance, and this is eternal and everlasting. See how many conquering kings there have been, how many statesmen and princes, powerful organizers, all of whom have disappeared, whereas the breezes of Christ are still blowing; His light is still shining; His melody is still resounding; His standard is still waving; His armies are still fighting; His heavenly voice is still sweetly melodious; His clouds are still showering gems; His lightning is still flashing; His reflection is still clear and brilliant; His splendor is still radiating and luminous; and it is the same with those souls who are under His protection and are shining with His light.
Then it is evident that the Manifestations possess three conditions: the physical condition, the condition of the rational soul, and the condition of the divine appearance and heavenly splendor. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life. But the Holy Reality, of which Christ says, "The Father is in the Son,"(124) has neither beginning nor end. When beginning is spoken of, it signifies the state of manifesting; and, symbolically, the condition of silence is compared to sleep. For example, a man is sleeping-when he begins to speak, he is awake-but it is always the same individual, whether he be asleep or awake; no difference has occurred in his station, his elevation, his glory, his reality or his nature. The state of silence is compared to sleep, and that of manifestation to wakefulness. A man sleeping or waking is the same man; sleep is one state, and wakefulness is another. The time of silence is compared to sleep, and manifestation and guidance are compared to wakefulness.
In the Gospel it is said, "In the beginning was the Word, and the Word was with G.o.d."(125) Then it is evident and clear that Christ did not reach to the station of Messiahship and its perfections at the time of baptism, when the Holy Spirit descended upon Him in the likeness of a dove. Nay, the Word of G.o.d from all eternity has always been, and will be, in the exaltation of sanctification.
39: THE HUMAN CONDITION AND THE SPIRITUAL CONDITION OF THE DIVINE MANIFESTATIONS
We said that the Manifestations have three planes. First, the physical reality, which depends upon the body; second, the individual reality, that is to say, the rational soul; third, the divine appearance, which is the divine perfections, the cause of the life of existence, of the education of souls, of the guidance of people, and of the enlightenment of the contingent world.
The physical state is the human state which perishes because it is composed of elements, and all that is composed of elements will necessarily be decomposed and dispersed.
But the individual reality of the Manifestations of G.o.d is a holy reality, and for that reason it is sanctified and, in that which concerns its nature and quality, is distinguished from all other things. It is like the sun, which by its essential nature produces light and cannot be compared to the moon, just as the particles that compose the globe of the sun cannot be compared with those which compose the moon. The particles and organization of the former produce rays, but the particles of which the moon is composed do not produce rays but need to borrow light. So other human realities are those souls who, like the moon, take light from the sun; but that Holy Reality is luminous in Himself.
The third plane of that Being(126) is the Divine Bounty, the splendor of the Preexistent Beauty, and the radiance of the light of the Almighty. The individual realities of the Divine Manifestations have no separation from the Bounty of G.o.d and the Lordly Splendor. In the same way, the orb of the sun has no separation from the light. Therefore, it may be said that the ascension of the Holy Manifestation is simply the leaving of this elemental form. For example, if a lamp illumines this niche, and if its light ceases to illuminate it because the niche is destroyed, the bounty of the lamp is not cut off. Briefly, in the Holy Manifestations the Preexistent Bounty is like the light, the individuality is represented by the gla.s.s globe, and the human body is like the niche: if the niche is destroyed, the lamp continues to burn. The Divine Manifestations are so many different mirrors because They have a special individuality, but that which is reflected in the mirrors is one sun. It is clear that the reality of Christ is different from that of Moses.
Verily, from the beginning that Holy Reality(127) is conscious of the secret of existence, and from the age of childhood signs of greatness appear and are visible in Him. Therefore, how can it be that with all these bounties and perfections He should have no consciousness?
We have mentioned that the Holy Manifestations have three planes. The physical condition, the individual reality, and the center of the appearance of perfection: it is like the sun, its heat and its light.
Other individuals have the physical plane, the plane of the rational soul-the spirit and mind.(128) So the saying, "I was asleep, and the divine breezes pa.s.sed over Me, and I awoke," is like Christ"s saying, "The body is sad, and the spirit is happy," or again, "I am afflicted," or "I am at ease," or "I am troubled"-these refer to the physical condition and have no reference to the individual reality nor to the manifestation of the Divine Reality. Thus consider what thousands of vicissitudes can happen to the body of man, but the spirit is not affected by them; it may even be that some members of the body are entirely crippled, but the essence of the mind remains and is everlasting. A thousand accidents may happen to a garment, but for the wearer of it there is no danger. These words which Baha"u"llah said, "I was asleep, and the breeze pa.s.sed over Me, and awakened Me," refer to the body.
In the world of G.o.d there is no past, no future and no present; all are one. So when Christ said, "In the beginning was the Word"(129)-that means it was, is and shall be; for in the world of G.o.d there is no time. Time has sway over creatures but not over G.o.d. For example, in the prayer He says, "Hallowed be Thy name"; the meaning is that Thy name was, is and shall be hallowed.(130) Morning, noon and evening are related to this earth, but in the sun there is neither morning, noon nor evening.
40: THE KNOWLEDGE OF THE DIVINE MANIFESTATIONS
Question.-One of the powers possessed by the Divine Manifestations is knowledge. To what extent is it limited?
Answer.-Knowledge is of two kinds. One is subjective and the other objective knowledge-that is to say, an intuitive knowledge and a knowledge derived from perception.
The knowledge of things which men universally have is gained by reflection or by evidence-that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited because it depends upon effort and attainment.
But the second sort of knowledge, which is the knowledge of being, is intuitive; it is like the cognizance and consciousness that man has of himself.
For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift.
Since the Sanctified Realities, the supreme Manifestations of G.o.d, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore, Their knowledge is divine knowledge, and not acquired-that is to say, it is a holy bounty; it is a divine revelation.
We will mention an example expressly for the purpose of comprehending this subject. The most n.o.ble being on the earth is man. He embraces the animal, vegetable and mineral kingdoms-that is to say, these conditions are contained in him to such an extent that he is the possessor of these conditions and states; he is aware of their mysteries and of the secrets of their existence. This is simply an example and not an a.n.a.logy. Briefly, the supreme Manifestations of G.o.d are aware of the reality of the mysteries of beings. Therefore, They establish laws which are suitable and adapted to the state of the world of man, for religion is the essential connection which proceeds from the realities of things. The Manifestation-that is, the Holy Lawgiver-unless He is aware of the realities of beings, will not comprehend the essential connection which proceeds from the realities of things, and He will certainly not be able to establish a religion conformable to the facts and suited to the conditions. The Prophets of G.o.d, the supreme Manifestations, are like skilled physicians, and the contingent world is like the body of man: the divine laws are the remedy and treatment. Consequently, the doctor must be aware of, and know, all the members and parts, as well as the const.i.tution and state of the patient, so that he can prescribe a medicine which will be beneficial against the violent poison of the disease. In reality the doctor deduces from the disease itself the treatment which is suited to the patient, for he diagnoses the malady, and afterward prescribes the remedy for the illness. Until the malady be discovered, how can the remedy and treatment be prescribed? The doctor then must have a thorough knowledge of the const.i.tution, members, organs and state of the patient, and be acquainted with all diseases and all remedies, in order to prescribe a fitting medicine.
Religion, then, is the necessary connection which emanates from the reality of things; and as the supreme Manifestations of G.o.d are aware of the mysteries of beings, therefore, They understand this essential connection, and by this knowledge establish the Law of G.o.d.
41: THE UNIVERSAL CYCLES