Chapter 8 Philosophical Subjects
1. The Existence and Nature of God
1.1. The Existence of God
1. All praise
to the unity of God, and all honor to Him, the sovereign Lord, the incomparable
and all-glorious Ruler of the universe, Who, out of utter nothingness, hath
created the reality of all things, Who, from naught, hath brought into being
the most refined and subtle elements of His creation, and Who, rescuing His
creatures from the abasement of remoteness and the perils of ultimate
extinction, hath received them into His kingdom of incorruptible glory. Nothing
short of His all-encompassing grace, His all-pervading mercy, could have
possibly achieved it. How could it, otherwise, have been possible for sheer
nothingness to have acquired by itself the worthiness and capacity to emerge
from its state of non-existence into the realm of being?
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XXVII, pp. 64-65)
2. One of the
proofs and demonstrations of the existence of God
is the fact that mad did not create himself: nay, his creator and designer is
another than himself.
It is certain and indisputable that the creator of man is not like
man because a powerless creature cannot create another being. The maker, the
creator, has to possess all perfections in order that he may create.
Can the creation be perfect and the creator imperfect? Can a
picture be a masterpiece and the painter imperfect in his art? For it is his
art and his creation. Moreover, the picture cannot be like the painter;
otherwise, the painting would have created itself. However perfect the picture
may be, in comparison with the painter it is in the utmost degree of
imperfection.
The contingent world is the source of imperfections: God is the
origin of perfections. The imperfections of the contingent world are in
themselves a proof of the perfections of God.
For example, when you look at man, you see that he is weak. This
very weakness of the creature is a proof of the power of the Eternal Almighty
One, because, if there were no power, weakness could not be imagined. Then the
weakness of the creature is a proof of the power of God; for if there were no
power, there could be no weakness; so from this weakness it becomes evident
that there is power in the world. Again, in the contingent world there is
poverty; then necessarily wealth exists, since poverty is apparent in the
world. In the contingent world there is ignorance; necessarily knowledge exists,
because ignorance is found; for if there were no knowledge, neither would there
be ignorance. Ignorance is the nonexistence of knowledge, and if there were no
existence, nonexistence could not be realized.
It is certain that the whole contingent world is subjected to a
law and rule which it can never disobey; even man is forced to submit to death,
to sleep and to other conditions-that is to say, man in certain particulars is
governed implies the existence of a governor. Because a characteristic of
contingent beings is dependency, and this dependency is an essential necessity,
therefore, there must be an independent being whose independence is essential.
In the same way it is understood from the man who is sick that
there must be one who is in health; for if there were no health, his sickness
could not be proved.
Therefore, it becomes evident that there is an Eternal Almighty
One, Who is the possessor of all perfections, because unless He possessed all
perfections He would be like His creation.
Throughout the world of existence it is the same;
the smallest created thing proves that there is a creator. For instance, this
piece of bread proves that it has a maker.
Praise be to God! the least change produced in the form of the
smallest thing proves the existence of a creator: then can this great universe,
which is endless, be self-created and come into existence from the action of
matter and the elements? How self-evidently wrong is such a supposition!
These obvious arguments are adduced for weak souls;
but if the inner perception be open, a hundred thousand clear proofs become
visible. Thus, when man feels the indwelling spirit, he is in no need of
arguments for its existence; but for those who are deprived of the bounty of
the spirit, it is necessary to establish external arguments.
(‘Abdu’l-Bahá:
Some Answered Questions, pp. 5-6)
1.2. The Unknowability of God
3. Praise be
to God, the All-Possessing, the King of incomparable glory, a praise which is
immeasurably above the understanding of all created things, and is exalted
beyond the grasp of the minds of men. None else besides Him hath ever been able
to sing adequately His praise, nor will any man succeed at any time in
describing the full measure of His glory. Who is it that can claim to have
attained the heights of His exalted Essence, and what mind can measure the
depths of His unfathomable mystery?
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XXVI, p. 60)
4. To every
discerning and illuminated heart it is evident that God, the unknowable Essence,
the Divine Being, is immensely exalted beyond every human attribute, such as
corporeal existence, ascent and descent, egress and regress. Far be it from His
glory that human tongue should adequately recount His praise, or that human
heart comprehend His fathomless mystery. He is, and hath ever been, veiled in
the ancient eternity of His Essence, and will remain in His Reality
everlastingly hidden from the sight of men. "No vision taketh in Him, but
He taketh in all vision; He is the Subtile, the A11-Perceiving...
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XIX, pp. 46-47)
5. ...the
Essence of God is incomprehensible to the human mind, for the finite
understanding cannot be applied to this infinite Mystery. God contains all: He
cannot be contained. That which contains is superior to that which is
contained. The whole is greater than its parts.
Things which are understood by men cannot be outside their
capacity for understanding, so that it is impossible for the heart of man to
comprehend the nature of the Majesty of God. Our imagination can only picture
that which it is able to create.
That which we imagine is not the Reality of God; He, the
Unknowable, the Unthinkable, is far beyond the highest conception of man.
(‘Abdu’l-Bahá:
Paris Talks, pp. 26-28 revised
*PTJ)
6. This
people, all of them, have pictured a god in the realm of the mind, and worship
that image which they have made for themselves. And yet that image is
comprehended, the human mind being the comprehender thereof, and certainly the
comprehender is greater than that which lieth within its grasp; for imagination
is but the branch, while mind is the root; and certainly the root is greater
than the branch. Consider then, how all the peoples of the world are bowing the
knee to a fancy of their own contriving, how they have created a creator within
their own minds, and they call it the Fashioner of all that is-whereas in truth
it is but an illusion. Thus are the people worshipping only an error of
perception.
But that Essence of Essences, that Invisible of Invisibles, is
sanctified above all human speculation, and never to be overtaken by the mind
of man.
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
pp. 53-54)
1.3.The Necessity for the
Intermediary between Human and God
7. And since there can be no tie of direct intercourse to bind the
one true God with His creation, and no resemblance whatever can exist between
the transient and the Eternal, the contingent and the Absolute, He hath
ordained that in every age and dispensation a pure and stainless Soul be made
manifest in the kingdoms of earth and heaven…
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh, XXVII)
8. The door
of the knowledge of the Ancient of Days being thus closed in the face of all
beings, the Source of infinite grace, according to His saying, "His grace
hath transcended all things; My grace hath encompassed them all," hath
caused those luminous Gems of Holiness to appear out of the realm of the
spirit, in the noble form of the human temple, and be made manifest unto all
men, that they may impart unto the world the mysteries of the unchangeable
Being, and tell of the subtleties of His imperishable Essence…..These
sanctified Mirrors, these Day Springs of ancient glory, are, one and all, the
Exponents on earth of Him Who is the central Orb of the universe, its Essence
and ultimate Purpose. From Him proceed their knowledge and power; from Him is
derived their sovereignty. The beauty of their countenance is but a reflection
of His image, and their revelation a sign of His deathless glory. They are the
Treasuries of Divine knowledge, and the Repositories of celestial wisdom.
Through them is transmitted a grace that is infinite, and by them is revealed
the Light that can never fade...
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XIX)
2. Creation: The Good and the Evil
9I bear
witness, O my God, that Thou hast created me to know Thee and to worship Thee.
I testify, at this moment, to my powerlessness and to Thy might, to my poverty
and to Thy wealth. There is none other God but Thee, the Help in Peril, the
Self-Subsisting.
(Bahá’u’lláh:
Bahá’í Prayers, p. 4)
10.Having
created the world and all that liveth and moveth therein, He, through the
direct operation of His unconstrained and sovereign Will, chose to confer upon
man the unique distinction and capacity to know Him and to love Him-a capacity
that must needs be regarded as the generating impulse and the primary purpose
underlying the whole of creation...
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XXVII, p. 65)
11.All men
have been created to carry forward an ever-advancing civilization. The Almighty
beareth Me witness: To act like the beasts of the field is unworthy of man.
Those virtues that befit his dignity are forbearance, mercy, compassion and
loving-kindness towards all the peoples and kindreds of the earth.
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CIX, p. 215)
12.
O
SON OF MAN!
Veiled in My
immemorial being and in the ancient eternity of My essence, I knew My love for
thee; therefore I created thee, have engraved on thee my image and revealed to
thee My beauty.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #3, p. 4)
13.
O
SON OF MAN!
I loved thy creation, hence I created thee. Wherefore, do thou love Me,
that I may name thy name and fill thy soul with the spirit of life.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #4, p. 4)
14.. The
supreme cause for creating the world and all that is therein is for man to know
God. In this Day whosoever is guided by the fragrance of the raiment of His
mercy to gain admittance into the pristine Abode, which is the station of
recognizing the Source of divine commandments and the Dayspring of His
Revelation, hath everlastingly attained unto all good.
(Bahá’u’lláh:
Tablets of Bahá’u’lláh, p. 268)
15.
O
SON OF BEING!
With the
hands of power I made thee and with the fingers of strength I created thee; and
within thee have I placed the essence of My light. Be thou content with it and
seek naught else, for My work is perfect and My command is binding. Question it
not, nor have a doubt thereof.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #12, p. 6)
16.. SON OF
SPIRIT!
I created
thee rich, why dost thou bring thyself down to poverty? Noble I made thee,
wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee
being, why seekest thou enlightenment from anyone beside Me? Out of the clay of
love I molded thee, how dost thou busy thyself with another? Turn thy sight
unto thyself, that thou mayest find Me standing within thee, mighty, powerful
and self-subsisting.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #13, pp. 6-7)
17.. O SON OF
SPIRIT!
Noble have I
created thee, yet thou hast abased thyself. Rise then unto that for which thou
hast created.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #22, p. 9)
18.. THE true
explanation of this subject is very difficult. Know that beings are of two
kinds: material and spiritual, those perceptible to the senses and those
intellectual.
Things which are sensible are those which are perceived by the
five exterior senses; thus those outward existences which the eyes see are
called sensible. Intellectual things are those which have no outward existence but
are conceptions of the mind. For example, mind itself is an intellectual thing
which has no outward existence. All man's characteristics and qualities form an
intellectual existence and are not sensible.
Briefly, the intellectual realities, such as all the qualities and
admirable perfections of man, are purely good, and exist. Evil is simply their
nonexistence. So ignorance is the want of knowledge; error is the want of
guidance; forgetfulness is the want of memory; stupidity is the want of good
sense. All these things have no real existence.
In the same way, the sensible realities are absolutely good, and
evil is due to their nonexistence-that is to say, blindness is the want of
sight, deafness is the want of hearing, poverty is the want of wealth, illness
is the want of health, death is the want of life, and weakness is the want of
strength.
Nevertheless a doubt occurs to the mind-that is, scorpions and
serpents are poisonous. Are they good or evil, for they are existing beings?
Yes, a scorpion is evil in relation to man; a serpent is evil in relation to
man; but in relation to themselves they are not evil, for their poison is their
weapon, and by their sting they defend themselves. But as the elements of their
poison do not agree with our elements-that is to say, as there is antagonism
between these different elements, therefore, this antagonism is evil; but in
reality as regards themselves they are good.
The epitome of this discourse is that it is possible that one
thing in relation to another may be evil, and at the same time within the
limits of its proper being it may not be evil. Then it is proved that there is
no evil in existence; all that God created He created good. This evil is
nothingness; so death is the absence of life. When man no longer receives life,
he dies. Darkness is the absence of light: when there is no light, there is
darkness. Light is an existing thing, but darkness is nonexistent. Wealth is an
existing thing, but poverty is non-existing.
Then it is evident that all evils return to nonexistence. Good
exists; evil is nonexistent.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
263-264)
19.. ‘Evil is
imperfection. Sin is the state of man in the world of the baser nature, for in
nature exist defects such as injustice, tyranny, hatred, hostility, strife:
these are characteristics of the lower plane of nature. These are the sins of
the world, the fruits of the tree from which Adam did eat. Through education we
must free ourselves from these imperfections. The Prophets of God have been sent,
the Holy Books have been written, so that man may be free. Just as he is born
into this world of imperfection from the womb of his earthly mother, so is he
born into the world of spirit through divine education. When man is born into
the world of phenomena he finds the universe; when he is born from this world
to the world of the spirit, he finds the Kingdom.’
(‘Abdu’l-Bahá:
Paris Talks, pp. 177-178)
3. Education: Nature or Nurture?
20.. Man is
even as steel, the essence of which is hidden; through admonition and
explanation, good counsel and education, that essence will be brought to light.
If, however, he be allowed to remain in his original condition, the corrosion
of lusts and appetites will effectively destroy him.
(Bahá’u’lláh:
Bahá’í Education, p.5)
21.. Man is
the supreme Talisman. Lack of a proper education hath, however, deprived him of
that which he doth inherently possess. Through a word proceeding out of the
mouth of God he was called into being; by one word more he was guided to
recognize the Source of his education; by yet another word his station and
destiny were safeguarded. The Great Being saith: Regard man as a mine rich in
gems of inestimable value. Education can, alone, cause it to reveal its treasures,
and enable mankind to benefit therefrom.
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CXXII, pp. 259-260)
22..
"...education is of three kinds: material, human and spiritual. Material
education is concerned with the progress and development of the body, through
gaining its sustenance, its material comfort and ease. This is common to
animals and man.
"Human
education signifies civilization and progress - - -that is to say, government
administration, charitable works, trades, arts and handicrafts, sciences, great
inventions and discoveries and elaborate institutions, which are the activities
essential to man as distinguished from the animal.
"Divine
education is that of the Kingdom of God: it consists of acquiring divine
imperfections, and this is true education; for in this state man becomes the
focus of divine blessings, the manifestation of the words, `Let Us make man in
Our image and after Our likeness.’ This
is the goal of the world of humanity.
(‘Abdu’l-Bahá:
Some Answered Questions, p. 8)
23.. Question.-How many kinds of character has
man, and what is the cause of the differences and varieties in men?
Answer.-He has the innate character, the inherited character, and the
acquired character which is gained by education.
With regard to the innate character, although the divine creation
is purely good, yet the varieties of natural qualities in man come from the
difference of degree; all are excellent, but they are more or less so,
according to the degree. So all mankind possess intelligence and capacities,
but the intelligence, the capacity and the worthiness of men differ. This is
evident.
For example, take a number of children of one family, of one
place, of one school, instructed by one teacher, reared on the same food, in
the same climate, with the same clothing, and studying the same lessons-it is
certain that among these children some will be clever in the sciences, some
will be of average ability, and some dull. Hence it is clear that in the
original nature there exists a difference of degree and varieties of worthiness
and capacity. This difference does not imply good or evil but is simply a
difference of degree. One has the highest degree, another the medium degree,
and another the lowest degree. So man exists; the animal, the plant and the
mineral exist also- but the degrees of these four existences vary. What a
difference between the existence of man and of the animal! Yet both are
existences. It is evident that in existence there are differences of degrees.
The variety of inherited qualities comes from strength and
weakness of constitution-that is to say, when the two parents are weak, the
children will be weak; if they are strong, the children will be robust. In the
same way, purity of blood has a great effect; for the pure germ is like the
superior stock which exists in plants and animals. For example, you see that
children born from a weak and feeble father and mother will naturally have a
feeble constitution and weak nerves; they will be afflicted and will have
neither patience, nor endurance, nor resolution, nor perseverance, and will be
hasty; for the children inherit the weakness and debility of their parents.
Besides this, an especial blessing is conferred on some families
and some generations. Thus it is an especial blessing that from among the
descendants of Abraham should have come all the Prophets of the children of
Israel. This is a blessing that God has granted to this descent: to Moses from
His father and mother, to Christ from His mother's line; also to Muhammad and
the Bab, and to all the Prophets and the Holy Manifestations of Israel. The
Blessed Beauty is also a lineal descendant of Abraham, for Abraham had other
sons besides Ishmael and Isaac who in those days migrated to the lands of Persia
and Afghanistan, and the Blessed Beauty is one of their descendants.
Hence it is evident that inherited character also exists, and to
such a degree that if the characters are not in conformity with their origin,
although they belong physically to that lineage, spiritually they are not
considered members of the family, like Canaan, who is not reckoned as being of
the race of Noah.
But the difference of the qualities with regard to culture is very
great, for education has great influence. Through education the ignorant become
learned; the cowardly become valiant. Through cultivation the crooked branch
becomes straight; the acid, bitter fruit of the mountains and woods becomes
sweet and delicious; and the five-petaled flower becomes hundred petaled.
Through education savage nations become civilized, and even the animals become
domesticated. Education must be considered as most important, for as diseases
in the world of bodies are extremely contagious, so, in the same way, qualities
of spirit and heart are extremely contagious. Education has a universal
influence, and the differences caused by it are very great.
Perhaps someone will say that, since the capacity and worthiness
of men differ, therefore, the difference of capacity certainly causes the
difference of characters.
But this is not so, for capacity is of two kinds: natural capacity
and acquired capacity. The first, which is the creation of God, is purely
good-in the creation of God there is no evil; but the acquired capacity has
become the cause of the appearance of evil. For example, 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 poison.
This nature and constitution is innate, and God has given it equally to all
mankind. But man begins little by little to accustom himself to poison by
taking a small quantity each day, and gradually increasing it, until he reaches
such a point that he cannot live without a gram of opium every day. The natural
capacities are thus completely perverted. Observe how much the natural capacity
and constitution can be changed, until by different habits and training they
become entirely perverted. One does not criticize vicious people because of
their innate capacities and nature.
In creation there is no evil; all is good. Certain qualities and
natures innate in some men and apparently blameworthy are not so in reality.
For example, from the beginning of his life you can see in a nursing child the
signs of greed, of anger and of temper. Then, it may be said, good and evil are
innate in the reality of man, and this is contrary to the pure goodness of
nature and creation. The answer to this is that greed, which is to ask for
something more, is a praiseworthy quality provided that it is used suitably. So
if a man is greedy to acquire science and knowledge, or to become
compassionate, generous and just, it is most praiseworthy. If he exercises his
anger and wrath against the bloodthirsty tyrants who are like ferocious beasts,
it is very praiseworthy; but if he does not use these qualities in a right way,
they are blameworthy.
Then it is evident that in creation and nature evil does not exist
at all; but when the natural qualities of man are used in an unlawful way, they
are blameworthy. So if a rich and generous person gives a sum of money to a
poor man for his own necessities, and if the poor man spends that sum of money
on unlawful things, that will be blameworthy. It is the same with all the
natural qualities of man, which constitute the capital of life; if they be used
and displayed in an unlawful way, they become blameworthy. Therefore, it is
clear that creation is purely good. Consider that the worst of qualities and
most odious of attributes, which is the foundation of all evil, is lying. No
worse or more blameworthy quality than this can be imagined to exist; it is the
destroyer of all human perfections and the cause of innumerable vices. There is
no worse characteristic than this; it is the foundation of all evils.
Notwithstanding all this, if a doctor consoles a sick man by saying,
"Thank God you are better, and there is hope of recovery,” though these
words are contrary to the truth, yet they may become the consolation of the
patient and the turning point of the illness.
This is not blameworthy.
This question is now clearly elucidated. Salutations!
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
212-216)
4. Theory of Evolution
24.. (Question: What do you say with regard to the theories
held by some European philosophers on the growth and development of beings?)
(Answer) This subject was spoken of the other day, but we will speak of it
again. Briefly this question will be decided by determining whether species are
original or not-that is to say, has the species of man been established from
its origin, or was it afterward derived from the animals?
Certain European philosophers agree that the species grows and
develops, and that even change and alteration are also possible. 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 animal and that of the animal preceded
that of man. They admit that both the vegetable and the animal species have
changed, for in some of the strata of the earth they have discovered plants
which existed in the past and are now extinct; they have progressed, grown in
strength, their form and appearance have changed, and so the species have
altered. In the same way, in the strata of the earth there are some species of
animals which have changed and are transformed. One of these animals is the
serpent. There are indications that the serpent once had feet, but through the
lapse of time those members have disappeared. In the same way, in the vertebral
column of man there is an indication which amounts to a proof that, like other
animals, he once had a tail. At one time that member was useful, but when man
developed, it was no longer of use; and, therefore, it gradually disappeared.
As the serpent took refuge under the ground and became a creeping animal, it
was no longer in need of feet, so they disappeared; but their traces survive.
The principal argument is this: that the existence of traces of members proves
that they once existed, and as now they are no longer of service, they have
gradually disappeared. Therefore, while the perfect and necessary members have
remained, those which are unnecessary have gradually disappeared by the
modification of the species, but the traces of them continue.
The first answer to this argument is the fact that the animal
having preceded man is not a proof of the evolution, change and alteration of
the species, nor that man was raised from the animal world to the human world.
For while the individual appearance of these different beings is certain, it is
possible that man came into existence after the animal. So when we examine the
vegetable kingdom, we see that the fruits of the different trees do not arrive
at maturity at one time; on the contrary, some come first and others afterward.
This priority does not prove that the later fruit of one tree was produced from
the earlier fruit of another tree.
Second, these slight signs and traces of members have perhaps a
great reason of which the mind is not yet cognizant. How many things exist of
which we do not yet know the reason! So the science of physiology-that is to
say, the knowledge of the composition of the members-records that the reason
and cause of the difference in the colors of animals, and of the hair of men,
of the redness of the lips, and of the variety of the colors of birds, is still
unknown; it is secret and hidden. But it is known that the pupil of the eye is
black so as to attract the rays of the sun, for if it were another color-that
is, uniformly white-it would not attract the rays of the sun. Therefore, as the
reason of the things we have mentioned is unknown, it is possible that the
reason and the wisdom of these traces of members, whether they be in the animal
or man, are equally unknown. Certainly there is a reason even though it is not
known.
Third, let us suppose that there was a time when some animals, or
even man, possessed some members which have now disappeared; this is not a
sufficient proof of the change and evolution of the species. For man, from the
beginning of the embryonic period till he reaches the degree of maturity, goes
through different forms and appearances. His aspect, his form, his appearance
and color change; he passes from one form to another and from one appearance to
another. Nevertheless, from the beginning of the embryonic period he is of the
species of man-that is to say, an embryo of a man and not of an animal; but
this is not at first apparent, but later it becomes visible and evident. For
example, let us suppose that man once resembled the animal, and that now he has
progressed and changed. Supposing this to be true, it is still not a proof of
the change of species. No, as before mentioned, it is merely like the change
and alteration of the embryo of man until it reaches the degree of reason and
perfection. We will state it more clearly. Let us suppose that there was a time
when man walked on his hands and feet, or had a tail; this change and
alteration is like that of the fetus in the womb of the mother. Although it
changes in all ways, and grows and develops until it reaches the perfect form,
from the beginning it is a special species. We also see in the vegetable
kingdom that the original species of the genus do not change and alter, but the
form, color and bulk will change and alter, or even progress.
To recapitulate: as man in the womb of the mother passes from form
to form, from shape to shape, changes and develops, and is still the human
species from the beginning of the embryonic period-in the same way man, from
the beginning of his existence in the matrix of the world, is also a distinct
species-that is, man-and has gradually evolved from one form to another.
Therefore, this change of appearance, this evolution of members, this
development and growth, even though we admit the reality of growth and
progress, does not prevent the species from being original. Man from the
beginning was in this perfect form and composition, and possessed capacity and
aptitude for acquiring material and spiritual perfections, and was the
manifestation of these words, "We will make man in Our image and
likeness." He has only become more pleasing, more beautiful and more
graceful. Civilization has brought him out of his wild state, just as the wild
fruits which are cultivated by a gardener become finer, sweeter and acquire
more freshness and delicacy.
The gardeners of the world of humanity are the Prophets of God.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
191-194)
25.. Question.-Does man in the beginning
possess mind and spirit, or are they an outcome of his evolution?
Answer.-The beginning of the existence of man on the terrestrial globe
resembles his formation in the womb of the mother. The embryo in the womb of
the mother gradually grows and develops until birth, after which it continues
to grow and develop until it reaches the age of discretion and maturity. Though
in infancy the signs of the mind and spirit appear in man, they do not reach
the degree of perfection; they are imperfect. Only when man attains maturity do
the mind and spirit appear and become evident in utmost perfection.
So also the formation of the man in the matrix of the world was in
the beginning like the embryo; then gradually he made progress in perfectness,
and grew and developed until he reached the state of maturity, when the mind
and spirit became visible in the greatest power. In the beginning of his
formation the mind and spirit also existed, but they were hidden; later they
were manifested. In the womb of the
world mind and spirit also existed in the embryo, but they were concealed;
afterward they appeared. So it is that in the seed the tree exists, but it is
hidden and concealed; when it develops and grows, the complete tree appears. In
the same way the growth and development of all beings is gradual; this is the
universal divine organization and the natural system. The seed does not at once
become a tree; the embryo does not at once become a man; the mineral does not
suddenly become a stone. No, they grow and develop gradually and attain the
limit of perfection.
All beings, whether large or small, were created perfect and
complete from the first, but their perfections appear in them by degrees. The
organization of God is one; the evolution of existence is one; the divine system
is one. Whether they be small or great beings, all are subject to one law and
system. Each seed has in it from the first all the vegetable perfections. For
example, in the seed all the vegetable perfections exist from the beginning,
but not visibly; afterward little by little they appear. So it is first from
the shoot which appears from the seed, then the branches, leaves, blossoms and
fruits; but from the beginning of its existence all these things are in the
seed, potentially, though not apparently.
In the same way, the embryo possesses from the first all
perfections, such as the spirit, the mind, the sight, the smell, the taste-in
one word, all the powers-but they are not visible and become so only by
degrees.
Similarly, the terrestrial globe from the beginning was created
with all its elements, substances, minerals, atoms and organisms; but these
only appeared by degrees: first the mineral, then the plant, afterward the
animal, and finally man. But from the first
these kinds and species existed, but were undeveloped in the terrestrial glove,
and then appeared only gradually. For the supreme organization of God, and the
universal natural system, surround all beings, and all are subject to this
rule. When you consider this universal system, you see that there is not one of
the beings which at its coming into existence has reached the limit of
perfection. Not, they gradually grow and develop, and then attain the degree of
perfection.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
198-199)
26.. We have
now come to the question of the modification of species and of organic
development-that is to say, to the point of inquiring whether man's descent is
from the animal.
This theory has found credence in the minds of some European
philosophers, and it is now very difficult to make its falseness understood,
but in the future it will become evident and clear, and the European
philosophers will themselves realize its untruth. For, verily, it is an evident
error. When man looks at the beings with a penetrating regard, and attentively
examines the condition of existences, and when he sees the state, the
organization and the perfection of the world, he will be convinced that in the
possible world there is nothing more wonderful than that which already exists.
For all existing beings, terrestrial and celestial, as well as this limitless
space and all that is in it, have been created and organized, composed,
arranged and perfected as they ought to be; the universe has no imperfection,
so that if all beings became pure intelligence and reflected for ever and ever,
it is impossible that they could imagine anything better than that which
exists.
If, however, the creation in the past had not been adorned with
utmost perfection, then existence would have been imperfect and meaningless,
and in this case creation would have been incomplete. This question needs to be
considered with the greatest attention and thought. For example, imagine that
the contingent world resembles in a general way the body of man. If this
composition, organization, perfection, beauty and completeness which now exist
in the human body were different, it would be absolute imperfection. Now, if we
imagine a time when man belonged to the animal world, or when he was merely an
animal, we shall find that existence would have been imperfect-that is to say,
there would have been no man, and this chief member, which in the body of the
world is like the brain and mind in man, would have been missing. The world
would then have been quite imperfect. It is thus proved that if there had been
a time when man was in the animal kingdom, the perfection of existence would
have been destroyed; for man is the greatest member of this world, and if the
body was without this chief member, surely it would be imperfect. We consider man
as the greatest member because, among the creatures, he is the sum of all
existing perfections. When we speak of man, we mean the perfect one, the
foremost individual in the world, who is the sum of spiritual and apparent
perfections, and who is like the sun among the beings. Then imagine that at one
time the sun did not exist, but that it was a planet; surely at such a time the
relations of existence would be disordered. How can such a thing be imagined?
To a man who examines the world of existence what we have said is sufficient.
There is another more subtle proof: all these endless beings which
inhabit the world, whether man, animal, vegetable, mineral-whatever they may
be-are surely, each one of them, composed of elements. There is no doubt that
this perfection which is in all beings is caused by the creation of God from
the composing elements, by their appropriate mingling and proportionate
quantities, the mode of their composition, and the influence of other
beings. For all beings are connected
together like a chain; and reciprocal help, assistance and interaction
belonging to the properties of things are the causes of the existence,
development and growth of created beings. It is confirmed through evidences and
proofs that every being universally acts upon other beings, either absolutely
or through association. Finally, the perfection of each individual being-that
is to say, the perfection which you now see in man or apart from him, with
regard to their atoms, members or powers-is due to the composition of the
elements, to their measure, to their balance, to the mode of their combination,
and to mutual influence. When all these are gathered together, then man exists.
As the perfection of man is entirely due to the composition of the
atoms of the elements, to their measure, to the method of their combination,
and to the mutual influence and action of the different beings-then, since man
was produced ten or a hundred thousand years ago from these earthly elements
with the same measure and balance, the same method of combination and mingling,
and the same influence of the other beings, exactly the same man existed then
as now. This is evident and not worth debating. A thousand million years hence,
if these elements of man are gathered together and arranged in this special
proportion, and if the elements are combined according to the same method, and
if they are affected by the same influence of other beings, exactly the same
man will exist. For example, if after a hundred thousand years there is oil,
fire, a wick, a lamp and the lighter of the lamp-briefly, if there are all the
necessaries which now exist, exactly the same lamp will be obtained.
These are conclusive and evident facts. But the arguments which
these European philosophers have used raise doubtful proofs and are not
conclusive.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
177-179)
5. Psychic Powers
27.. (Question.-Some people believe that they achieve
spiritual discoveries-that is to say , that they converse with spirits. What
kind of communion is this?)
(Answer) Spiritual discoveries are of two kinds: one kind is of the
imagination and is only the assertion of a few people; the other kind resembles
inspiration, and this is real-such are the revelations of Isaiah, of Jeremiah
and of St, John, which are real.
Reflect that man's power of thought consists of two kinds. One
kind is true, when it agrees with a determined truth. Such conceptions find
realization in the exterior world; such are accurate opinions, correct
theories, scientific discoveries and inventions.
The other kind of conceptions is made up of vain thoughts and
useless ideas which yield neither fruit nor result, and which have no reality.
No, they surge like the waves of the sea of imaginations, and they pass away
like idle dreams.
In the same way, there are two sorts of spiritual discoveries. One
is the revelations of the Prophets, and the spiritual discoveries of the elect.
The visions of the Prophets are not dreams; no, they are spiritual discoveries
and have reality. They say, for example, “I saw a person in a certain form, and
I said such a thing, and he gave such an answer." This vision is in the
world of wakefulness, and not in that of sleep. Nay, it is a spiritual
discovery which is expressed as if it were the appearance of a vision.
The other kind of spiritual discoveries is made up of pure
imaginations, but these imaginations become embodied in such a way that many
simple-hearted people believe that they have a reality. That which proves it
clearly is that from this controlling of spirits no result or fruit has ever
been produced. No, they are but narratives and stories.
Know that the reality of man embraces the realities of things, and
discovers the verities, properties and secrets of things. So all these arts,
wonders, sciences and knowledge have been discovered by the human reality. At
one time these sciences, knowledge, wonders and arts were hidden and concealed
secrets; then gradually the human reality discovered them and brought them from
the realm of the invisible to the plane of the visible. Therefore, it is
evident that the reality of man embraces things. Thus it is in Europe and
discovers America; it is on the earth, and it makes discoveries in the heavens.
It is the revealer of the secrets of things, and it is the knower of the
realities of that which exists. These discoveries corresponding to the reality
are similar to revelation, which is spiritual comprehension, divine inspiration
and the association of human spirits. For instance the Prophet says, “I saw, I
said, I heard such a thing." It is, therefore, evident that the spirit has
great perception without the intermediary of any of the five senses, such as
the eyes or ears. Among spiritual souls there are spiritual understandings,
discoveries, a communion which is purified from imagination and fancy, an
association which is sanctified from time and place. So it is written in the
Gospel that, on Mount Tabor, Moses and Elias came to Christ, and it is evident
that this was not a material meeting. It was a spiritual condition which is
expressed as a physical meeting.
The other sort of converse, presence and communications of spirits
is but imagination and fancy, which only appears to have reality.
The mind and the thought of man sometimes discover truths, and
from this thought and discovery signs and results are produced. This thought
has a foundation. But many things come to the mind of man which are like the
waves of the sea of imaginations; they have no fruit, and no result comes from
them. In the same way, man sees in the world of sleep a vision which becomes
exactly realized; at another time, he sees a dream which has absolutely no
result.
What we mean is that this state, which we call the converse and
communications of spirits, is of two kinds: one is simply imaginary, and the
other is like the visions which are mentioned in the Holy Book, such as the
revelations of St. John and Isaiah and the meeting of Christ with Moses and
Elias. These are real, and produce wonderful effects in the minds and thoughts
of men, and cause their hearts to be attracted.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
251-253)
28.. To tamper with psychic forces while in this world interferes with
the condition of the soul in the world to come. These forces are real, but,
normally, are not active on this plane. The child in the womb has its eyes,
ears, hands, feet, etc., but they are not in activity. The whole purpose of
life in the material world is the coming forth into the world of reality, where
those forces will become active. They belong to that world.
(‘Abdu’l-Bahá, from Miss Buckton's notes: Bahá’u’lláh and the New
Era, p. 193)
29.. Briefly,
there is no question that visions occasionally do come to individuals, which
are true and have significance. On the other hand, this comes to an individual
through the grace of God, and not through the exercise of any of the human
faculties. It is not a thing which a person should try to develop. When a
person endeavors to develop faculties so that they might enjoy visions, dreams
etc., actually what they are doing is weakening certain of their spiritual
capacities; and thus under such circumstances, dreams and visions have no
reality, and ultimately lead to the destruction of the character of the
person."
(From a
letter written on behalf of Shoghi Effendi to an individual believer, 5/6/52: Lights of Guidance, p. 390)
6. Reincarnation
30.. Question: What is the truth of the question of
reincarnation, which is believed by some people?
(Answer) The object of what we are about to say is to explain the reality-not
to deride the beliefs of other people; it is only to explain the facts; that is
all. We do not oppose anyone's ideas, nor do we approve of criticism.
Know, then, that those who believe in reincarnation are of two
classes: one class does not believe in the spiritual punishments and rewards of
the other world, and they suppose that man by reincarnation and return to this
world gains rewards and recompenses; they consider heaven and hell to be
restricted to this world and do not speak of the existence of the other world.
Among these there are two further divisions. One division thinks that man
sometimes returns to this world in the form of an animal in order to under go
severe punishment and that, after enduring this painful torment, he will be released
from the animal world and will come again into the human world; this is called
transmigration. The other division thinks that from the human world one again
returns to the human world, and that by this return rewards and punishments for
a former life are obtained; this is called reincarnation. Neither of these
classes speak of any other world besides this one.
The second sort of believers in reincarnation affirm the existence
of the other world, and they consider reincarnation the means of becoming perfect-
that is, they think that man by going from and coming again to this world, will
gradually acquire perfections, until he reaches the inmost perfection. In other
words, that men are composed of matter and force: matter in the beginning- that
is to say, in the first cycle - is imperfect but on coming repeatedly to this
world it progresses and acquires refinement and delicacy, until it becomes like
a polished mirror; and force, which is no other than spirit, is realized in it
with all the perfections.
This is the presentation of the subject by those who believe in
reincarnation and transmigration. We have condensed it; if we entered into the
details, it would take much time. This summary is sufficient. No logical
arguments and proofs of this question are brought forward; they are only
suppositions and inferences from conjectures, and not conclusive arguments.
Proofs must be asked for from the believers in reincarnation, and not
conjectures, suppositions and imaginations.
But you have asked for arguments of the impossibility of
reincarnation. This is what we must now explain. The first argument for its
impossibility is that the outward is the expression of the inward; the earth is
the mirror of the Kingdom; the material world corresponds to the spiritual world.
Now observe that in the sensible world appearances are not repeated, for no
being in any respect is identical with, nor the same as, another being. The
sign of singleness is visible and apparent in all things. If all the granaries
of the world were full of grain, you would not find two grains absolutely
alike, the same and identical without any distinction. It is certain that there
will be differences and distinctions between them. As the proof of uniqueness
exists in all things, and the Oneness and Unity of God is apparent in the
reality of all things, the repetition of the same appearance is absolutely
impossible. Therefore, reincarnation, which is the repeated appearance of the
same spirit with its former essence and condition in this same world of appearance,
is impossible and unrealizable. As the repetition of the same appearance is
impossible and interdicted for each of the material beings, so for spiritual
beings also, a return to the same condition whether in the arc of descent or in
the arc of ascent is interdicted and impossible for the material corresponds to
the spiritual.
Nevertheless, the return of material beings with regard to species
is evident; so the trees which during former years brought forth leaves,
blossoms and fruits in the coming years will bring forth exactly the same
leaves, blossoms and fruits. This is called the repetition of species. If
anyone makes an objection saying that the leaf, the blossom and the fruit have
been decomposed, and have descended from the vegetable world to the mineral
world, and again have come back from the mineral world to the vegetable world,
and, therefore, there has been a repetition - the answer is that the blossom,
the leaf and the fruit of last year were decomposed, and these combined
elements were disintegrated and were dispersed in space, and that the particles
of the leaf and fruit of last year, after de-composition, have not again become
combined, and have not returned. On the contrary, by the composition of new
elements, the species has returned. It is the same with the human body, which
after decomposition becomes disintegrated, and the elements which composed it
are dispersed. If, in like manner, this body should again return from the
mineral or vegetable world, it would not have exactly the same composition of
elements as the former man. Those elements have been decomposed and dispersed;
they are dissipated in this vast space. Afterward, other particles of elements
have been combined and a second body has been formed; it may be that one of the
particles of the former individual has entered into the composition of the
succeeding individual, but these particles have not been conserved and kept,
exactly and completely, without addition or diminution, so that they may be
combined again, and from that composition and mingling another individual may
come into existence. So it cannot be proved that this body with all its
particles has returned; that the former man has become the latter; and that,
consequently, there has been repetition; that the spirit also like the body,
has returned; and that after death its essence has come back to this world.
If we say that this reincarnation is for acquiring perfections so
that matter may become refined and delicate and that the light of the spirit
may be manifest in it with the greatest perfection, this also is mere
imagination. For, even supposing we believe in this argument, still change of
nature is impossible through renewal and return. The essence of imperfection,
by returning, does not become the reality of perfection; complete darkness, by
returning, does not become the source of light; the essence of weakness is not
transformed into power and might by returning, and an earthly nature does not
become a heavenly reality. The tree of Zaqqum (The infernal tree mentioned in
the Qur’án), no matter how frequently it may come back, will not bring forth
sweet fruit, and the good tree, no matter how often it may return, will not
bear a bitter fruit. Therefore, it is evident that returning and coming back to
the material world does not become the cause of perfection. This theory has no
proofs nor evidences; it is simply an idea. No, in reality the cause of
acquiring perfections is the bounty of God.
The Theosophists believe that man on the arc of ascent (i.e., of
the Circle of Existance) will return many times until he reaches the Supreme
Center; in that condition man becomes a clear mirror, and the light of the
spirit will shine upon it with its full power, and essential perfection will be
acquired. Now, this is an established and deep theological proposition, that
the material worlds are terminated at the end of the arc of descent, and that
the condition of man is at the end of the arc of descent, and at the beginning
of the arc of ascent, which is opposite to the Supreme Center. Also, from the
beginning to the end of the arc of ascent, there are numerous spiritual
degrees. The arc of descent is called beginning (Lit., bringing forth), and
that of ascent is called progress (Lit., producing something new). The arc of descent ends in materialities, and
the arc of ascent ends in spiritualities. The point of the compass in
describing a circle makes no retrograde motion, for this would be contrary to
the natural movement and the divine order; otherwise, the symmetry of the circle
would be spoiled.
Moreover, this material world has not such value or such
excellence that man, after having escaped from this cage, will desire a second
time to fall into this snare. No through the Eternal Bounty the worth and true
ability of man becomes apparent and visible by traversing the degrees of
existence, and not by returning. When the shell is once opened, it will be
apparent and evident whether it contains a pearl or worthless matter. When once
the plant has grown it will bring forth either thorns or flowers; there is no
need for it to grow up again. Besides, advancing and moving in the worlds in a
direct order according to the natural law is the cause of existence, and a
movement contrary to the system and law of nature is the cause of nonexistence.
The return of the soul after death is contrary to the natural movement, and
opposed to the divine system.
Therefore, by returning, it is absolutely impossible to obtain
existence; it is as if man, after being freed from the womb, should return to
it a second time. Consider what a puerile imagination this is which is implied
by the belief in reincarnation and transmigration. Believers in it consider the
body as a vessel in which the spirit is contained as water is contained in a
cup; this water has been taken from one cup and poured into another. This is
child's play. They do not realize that the spirit is an incorporeal being, and
does not enter and come forth, but is only connected with the body as the sun
is with the mirror. If it were thus and the spirit by returning to this
material world could pass through the degrees and attain to essential
perfection, it would be better if God prolonged the life of the spirit in the
material world until it had acquired perfections and graces; it then would not
be necessary for it to taste of the cup of death, or to acquire a second life.
The idea that existence is restricted to this perishable world,
and the denial of the existence of divine worlds originally proceeded from the
imaginations of certain believers in reincarnation; but the divine worlds are
infinite. If the divine worlds culminated in this material world, creation
would be futile: nay, existence would be pure child's play. The result of these
endless beings, which is the noble existence of man, would come and go for a
few days in this perishable dwelling, and after receiving punishments and
rewards, at last all would become perfect. The divine creation and the infinite
existing beings would be perfected and completed, and then the Divinity of the
Lord, and the names and qualities of God, on behalf of these spiritual beings,
would, as regards their effect, result in laziness and inaction! "Glory to
thy Lord, the Lord Who is sanctified from all their descriptions.” (Cf. Qur’án
37:180)
Such were the limited minds of the former philosophers, like
Ptolemy and the others who believed and imagined that the world, life and
existence were restricted to this terrestrial globe, and that this boundless
space was confined within the nine spheres of heaven, and that all were empty
and void. Consider how greatly their thoughts were limited and how weak their
minds. Those who believe in reincarnation think that the spiritual worlds are
restricted to the worlds of human imagination. Moreover, some of them, like the
Druzes and the Nusayris, think that existence is restricted to this physical
world. What an ignorant supposition! For in this universe of God, which appears
in the most complete perfection: beauty and grandeur, the luminous stars of the
material universe are innumerable! Then we must reflect how limitless and
infinite are the spiritual worlds, which are the essential foundation.
"Take heed ye who are endued with discernment." (Qur’án 59:2)
But let us return to our subject. In the Divine Scriptures and Holy
Books "return" is spoken of, but the ignorant have not understood the
meaning, and those who believed in reincarnation have made conjectures on the
subject. For what the divine Prophets meant by “return” is not the return of
the essence, but that of the qualities; it is not the return of the
Manifestation, but that of the perfections. In the Gospel it says that John,
the son of Zacharias is Elias. These words do not mean the return of the
rational soul and personality of Elias in the body of John, but rather that the
perfections and qualities of Elias were manifested and appeared in John.
A lamp shone in this room last night, and when tonight another
lamp shines, we say the light of last night is again shining. Water flows from
a fountain; then it ceases; and when it begins to flow a second time, we say
this water is the same water flowing again; or we say this light is identical
with the former light. It is the same with the spring of last year, when
blossoms, flowers and sweet-scented herbs bloomed, and delicious fruits were
brought forth; next year we say that those delicious fruits have come back, and
those blossoms, flowers and blooms have returned and come again. This does not
mean that exactly the same particles composing the flowers of last year have,
after decomposition, been again combined and have then, come back and returned.
On the contrary, the meaning is that the delicacy, freshness, delicious perfume
and wonderful color of the flowers of last year are visible and apparent in
exactly the same manner in the flowers of this year. Briefly, this expression
refers only to the resemblance and likeness which exist between the former and
latter flowers. The "return" which is mentioned in the Divine
Scriptures is this: it is fully explained by the Supreme Pen (Bahá’u’lláh in
the Kitáb-i-Íqán. Refer to it, so that you may be informed of the truth of the
divine mysteries.
Upon you be greetings and praise.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
282-289)
7. Fate, Destiny & Free Will
31.. “Know
thou, O fruit of My Tree, that the decrees of the Sovereign Ordainer, as
related to fate and predestination, are of two kinds. Both are to be obeyed and
accepted. The one is irrevocable, the other is, as termed by men, impending. To
the former all must unreservedly submit, in as much as it is fixed and settled.
God, however, is able to alter or repeal it. As the harm that must result from
such a change will be greater than if the decree had remained unaltered, all,
therefore, should willingly acquiesce in what God hath willed and confidently
abide in the same.
The decree that is impending, however, is
such that prayer and entreaty can succeed in averting it.”
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
LXVIII, p. 133)
32.. Question: Is the predestination which is mentioned in
the Holy Books a decreed thing? If so, is not the effort to avoid it useless?
(Answer) Fate is of two kinds: one is decreed, and the other is conditional
or impending. The decreed fate is that which cannot change or be altered, and
conditional fate is that which may occur. So, for this lamp, the decreed fate
is that the oil burns and will be consumed; therefore, its eventual extinction
is a decree which it is impossible to alter or to change because it is a
decreed fate. In the same way, in the body of a man a power of life has been
created, and as soon as it is destroyed and ended, the body will certainly be
decomposed, so when the oil in this lamp is burnt and finished, the lamp will
undoubtedly become extinguished.
But conditional fate may be likened to this:
while there is still oil, a violent wind blows on the lamp, which extinguishes
it. This is a conditional fate. It is wise to avoid it, to protect oneself from
it, to be cautious and circumspect. But the decreed fate, which is like the
finishing of the oil in the lamp, cannot be altered, changed nor delayed. It
must happen; it is inevitable that the lamp will become extinguished.
(‘Abdu’l-Bahá:
Some Answered Questions, p. 244)
33.. Question: If God has knowledge of an action which
will be performed by someone, and it has been written on the Tablet of Fate, is
it possible to resist it?
(Answer)
The foreknowledge of a thing is not the cause of its realization; for the
essential knowledge of God surrounds, in the same way, the realities of things,
before as well as after their existence, and it does not become the cause of
their existence. It is a perfection of God. But that which was prophesied by
the inspiration of God through the tongues of the Prophets, concerning the
appearance of the Promised One of the Bible, was not the cause of the
manifestation of Christ.
The hidden secrets of the future were
revealed to the Prophets, and They thus became acquainted with the future
events which They announced. This knowledge and these prophecies were not the
cause of the occurrences. For example, tonight everyone knows that after seven
hours the sun will rise, but this general foreknowledge does not cause the
rising and the appearance of the sun.
Therefore, the knowledge of God in the realm
of contingency does not produce the forms of the things. On the contrary, it is
purified from the past, present and future. It is identical with the reality of
the things; it is not the cause of their occurrence.
In the same way, the record and the mention
of a thing in the Book does not become the cause of its existence. The
Prophets, through the divine inspiration, knew what would come to pass. For
instance, through the divine inspiration They knew that Christ would be
martyred, and They announced it. Now, was Their knowledge and information the
cause of the martyrdom of Christ? No; this knowledge is a perfection of the
Prophets and did not cause the martyrdom.
The mathematicians by astronomical
calculations know that at a certain time an eclipse of the moon or the sun will
occur. Surely this discovery does not cause the eclipse to take place. This is,
of course, only an analogy and not an exact image.
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
138-139)
34.. “Thou
hadst asked about fate, predestination and will. Fate and predestination
consist in the necessary and indispensable relationships which exist in the
realities of things. These relationships have been placed in the realities of
existent beings through the power of creation and every incident is a
consequence of the necessary relationship. For example, God hath created a
relation between the sun and the terrestrial globe that the rays of the sun
should shine and the soil should yield. These relationships constitute
predestination, and the manifestation thereof in the plane of existence is
fate. Will is that active force that controlleth these relationships and these
incidents. Such is the epitome of the explanation of fate, and predestination.
I have no time for a detailed explanation. Ponder over this; the reality of
fate, predestination and will shall be made manifest.”
(‘Abdu’l-Bahá:
Selections from the Writings of Abdu’l-Bahá,
p. 198)
35.. Question: Is man a free agent in all his actions, or
is he compelled and constrained?
(Answer) This question is one of the most
important and obtrusive of divine problems. If God wills, another day, at the
beginning of dinner, we will undertake the explanation of this subject in
detail; now we will explain it briefly, in a few words, as follows. Some things
are subject to the free will of man, such as justice, equity, tyranny and
injustice, in other words, good and evil actions; it is evident and clear that
these actions are, for the most part, left to the will of man. But there are
certain things to which man is forced and compelled, such as sleep, death,
sickness, decline of power, injuries and misfortunes; these are not subject to
the will of man, and he is not responsible for them, for he is compelled to
endure them. But in the choice of good and bad actions he is free, and he
commits them according to his own will.
For example, if he wishes, he can pass his
time in praising God, or he can be occupied with other thoughts. He can be an
enkindled light through the fire of the love of God, and a philanthropist
loving the world, or he can be a hater of mankind, and engrossed with material
things. He can be just or cruel. These actions and these deeds are subject to
the control of the will of man himself; consequently, he is responsible for them.
Now another question arises. Man is
absolutely helpless and dependent, since might and power belong especially to
God. Both exaltation and humiliation depend upon the good pleasure and the will
of the Most High.
It is said in the New Testament that God is
like a potter who makes ”one vessel unto honour, and another unto dishonour.”1
Now the dishonoured vessel has no right to find fault with the potter saying
“Why did you not make me a precious cup, which is passed from hand to hand?”
The meaning of this verse is that the states of beings are different. That
which is the lowest state of existence, like the mineral, has no right to
complain, saying, O God, why have You not given me the vegetable perfections?”
In the same way, the plant has no right to complain that it has been deprived
of the perfections of the animal world. Also it is not befitting for the animal
to complain of the want of the human perfections. No, all these things are
perfect in their own degree, and they must strive after the perfections of
their own degree. The inferior beings, as we have said, have neither the right
to, nor the fitness for, the states of the superior perfections. No, their
progress must be in their own state.
Also the inaction or the movement of man
depends upon the assistance of God. If he is not aided, he is not able to do
either good or evil. But when the help of existence comes from the Generous
Lord, he is able to do both good and evil; but if the help is cut off, he
remains absolutely helpless. This is why in the Holy Books they speak of the
help and assistance of God. So this condition is like that of a ship which is
moved by the power of the wind or steam; if this power ceases the ship cannot
move at all. Nevertheless, the rudder of the ship turns it to either side, and
the power of the steam moves it in the desired direction. If it is directed to
the east, it goes to the east; or if it is directed to the west, it goes to the
west. This motion does not come from the ship; no it comes from the wind or the
steam.
In the same way, in all the action or
inaction of man, he receives power from the help of God; but the choice of good
or evil belongs to the man himself. So if a king should appoint someone to be
governor of a city, and should grant him the power of authority, and should
show him the paths of justice and injustice according to the laws – if then
this governor should commit injustice, although he should act by the authority
and power of the king, the latter would be absolved from injustice. But if he should
act with justice, he would do it also through the authority of the king, who
would be pleased and satisfied.
That is to say, though the choice of good and
evil belongs to man, under all circumstances he is dependent upon the
sustaining help of life, which comes from the Omnipotent. The Kingdom of God is
very great, and all are captives in the grasp of His Power. The servant cannot
do anything by his own will; God is powerful, omnipotent, and the helper of all
beings.
This question has become clearly explained.
Salutations!
(‘Abdu’l-Bahá:
Some Answered Questions, pp.
248-250)
8. Tests & Difficulties
36.. O SON OF
MAN!
My calamity
is My providence, outwardly it is fire and vengeance, but inwardly it is light
and mercy. Hasten thereunto that thou mayest become an eternal light and an
immortal spirit. This is My command unto thee, do thou observe it.
(Bahá’u’lláh:
The Hidden Words, Arabic #51, p.
15)
37.. O
Thou Whose tests are a healing medicine to such as are nigh unto Thee, Whose
sword is the ardent desire of all them that love Thee, Whose dart is the
dearest wish of those hearts that yearn after Thee, Whose decree is the sole
hope of them that have recognized Thy truth! -Bahá’u’lláh
(Bahá’u’lláh:
Bahá’í Prayers, p. 191)
38.. Know
thou that ordeals are of two kinds: One kind is to test the soul and the other
is punishment for actions. That which is for testing is educational and
developmental and that which is the punishment of deeds is severe
retribution.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 89)
39.. Tests
are benefits from God, for which we should thank Him. Grief and sorrow do not
come to us by chance, they are sent to us by the Divine mercy for our own
perfecting.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 89)
40.. To the
sincere ones, tests are as a gift from God, the Exalted, for a heroic person
hasteneth, with the utmost joy and gladness, to the tests of a violent battlefield,
but the coward is afraid and trembles and utters moaning and lamentation.
(‘Abdu’l-Bahá: The Divine Art of Living, p. 90)
41.. The
trials of man are of two kinds. (a) The consequences of his own actions. If a
man eats too much, he ruins his digestion; if he takes poison he becomes ill or
dies. If a person gambles he will lose his money; if he drinks too much he will
lose his equilibrium. A11 these sufferings are caused by the man himself, it is
quite clear therefore that certain sorrows are the result of our own
deeds.
(b) Other sufferings there are, which come upon the Faithful of
God. Consider the great sorrows endured by Christ and by His apostles!
Those who suffer most, attain to the greatest perfection.
While a man is happy he may forget his God; but when grief comes
and sorrows overwhelm him, then will he remember his Father who is in Heaven,
and who is able to deliver him from his humiliations.
Men who suffer not, attain no perfection. The plant most pruned by
the gardeners is that one which, when the summer comes, will have the most
beautiful blossoms and the most abundant fruit.
(‘Abdu’l-Bahá:
Paris Talks, pp. 50-51
42.. Such is
the mortal abode: a storehouse of afflictions and suffering. It is ignorance
that binds man to it, for no comfort can be secured by any soul in this world,
from monarch down to the most humble commoner. If once this life should offer a
man a sweet cup, a hundred bitter ones will follow; such is the condition of
this world. The wise man, therefore,
doth not attach himself to this mortal life and doth not depend upon it.
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
p. 200)
43.. …the
tests and trials of God take place in this world, not in the world of the Kingdom.
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
p. 194)
44.. O SON OF
MAN!
Should
prosperity befall thee, rejoice not, and should abasement come upon thee,
grieve not, for both shall pass away and be no more.
(Bahá’u’lláh:
The Hidden Words, Arabic #52, p.
16)
45.. O SON OF
BEING!
If poverty
overtake thee, be not sad; for in time the Lord of wealth shall visit thee.
Fear not abasement, for glory shall one day rest on thee.
(Bahá’u’lláh:
The Hidden Words, Arabic #53, p.
16)
46.. O SON OF
MY HANDMAID!
Be not
troubled in poverty nor confident in riches, for poverty is followed by riches
and riches are followed by poverty. Yet to be poor in all save God is a
wondrous gift, belittle not the value thereof, for in the end it will make thee
rich in God, and thus thou shalt know the meaning of the utterance, "In
truth ye are the poor," and the holy words "God is the all
possessing," shall even as the true morn break forth gloriously
resplendent upon the horizon of the lover's heart, and abide secure on the
throne of wealth.
(Bahá’u’lláh:
The Hidden Words, Persian #51, p.
40)
47.. I bear
witness to Thy unity and Thy oneness, and that Thou art God, and that there is
none other God beside Thee. Thou hast, verily, revealed Thy Cause, fulfilled
Thy Covenant, and opened wide the door of Thy grace to all that dwell in heaven
and on earth. Blessing and peace, salutation and glory, rest upon Thy loved
ones, whom the changes and chances of the world have not deterred from turning
unto Thee, and who have given their all, in the hope of obtaining that which is
with Thee. Thou art, in truth, the Ever-Forgiving, the A11-Bountiful.
(Bahá’u’lláh:
Bahá’í Prayers, Long Obligatory
Prayer, pp. 46-47)
48.. And now
I give you a commandment which shall be for a covenant between you and Me -
that ye have faith; that your faith be steadfast as a rock that no storms can
move, that nothing can disturb, and that it endure through all things even to
the end; even should ye hear that your Lord has been crucified, be not shaken
in your faith; for I am with you always, whether living or dead, I am with you
to the end. As ye have faith so shall your powers and blessings be. This is the
balance - this is the balance - this is the balance.
(‘Abdu’l-Bahá:
‘Abdu’l-Bahá, p. 73)
9. Detachment
49.. Blessed
are they that have soared on the wings of detachment and attained the
station….. .
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XIV, p. 34)
50.. The essence
of love is for man to turn his heart to the Beloved One, and sever himself from
all else but Him, and desire naught save that which is the desire of his Lord.
(Bahá’u’lláh:
Tablets of Bahá’u’lláh, p. 155)
51.. O
FRIENDS!
Abandon not
the everlasting beauty for a beauty that must die, and set not your affections
on this mortal world of dust.
(Bahá’u’lláh:
The Hidden Words, Persian #14, p.
26)
52.. O
CHILDREN OF NEGLIGENCE!
Set not your
affections on mortal sovereignty and rejoice not therein. Ye are even as the
unwary bird that with full confidence warbleth upon the bough; till of a sudden
the fowler Death throws it upon the dust, and the melody, the form and the
color are gone, leaving not a trace. Wherefore take heed, O bondslaves of
desire!
(Bahá’u’lláh:
The Hidden Words, Persian #75, p.
48)
53.. Detach
yourselves from all else but Me, and turn your faces towards My face, for
better is this for you than the things ye possess.
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CXXI, p. 257)
54.. No man
shall attain the shores of the ocean of true understanding except he be
detached from all that is in heaven and on earth.
(Bahá’u’lláh:
Kitáb-I-Íqán, p. 3)
55.. O YE
THAT PRIDE YOURSELVES ON MORTAL RICHES!
Know ye in
truth that wealth is a mighty barrier between the seeker and his desire, the
lover and his beloved. The rich, but for a few, shall in no wise attain the
court of His presence nor enter the city of content and resignation. Well is it
then with him, who, being rich, is not hindered by his riches from the eternal
kingdom, nor deprived by them of imperishable dominion. By the Most Great Name!
The splendor of such a wealthy man shall illuminate the dwellers of heaven even
as the sun enlightens the people of the earth!
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Persian #53, p. 41)
56.. Should a
man wish to adorn himself with the ornaments of the earth to wear its apparels
or partake of the benefits it can bestow, no harm can befall him if he alloweth
nothing whatever to intervene between him and God, for God has ordained every
good thing whether created in, the heavens or in the earth, for such of His
servants as truly believe in Him. Eat ye, O people of the good things which God
hath allowed you, and deprive not yourselves from His wondrous bounties. Render
thanks and praise unto Him, and be of them that are truly thankful."
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CXXVIII, p. 276)
57.. O MY
SERVANTS!
Ye are the
trees of My garden; ye must give forth goodly and wondrous fruits, that ye
yourselves and others may profit therefrom. Thus it is incumbent on every one
to engage in crafts and professions, for therein lies the secret of wealth, O
men of understanding! For results depend upon means, and the grace of God shall
be all-sufficient unto you. Trees that yield no fruit have been and will ever
be for the fire.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Persian #80, pp. 50-51)
58.. O MY SERVANT!
The best of
men are they that earn a livelihood by their calling and spend upon themselves
and upon their kindred for the love of God, the Lord of all worlds.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Persian #82, p. 51)
59.. All that has been created is for man, who is
at the apex of creation, and he must be thankful for the divine bestowals. Al1
material things are for us, so that through our gratitude we may learn to
understand life as a divine benefit. If we are disgusted with life we are
ingrates, for our material and spiritual existence are the outward evidences of
the divine mercy. Therefore we must be happy and spend our time in praises,
appreciating al1 things.
(‘Abdu’l-Bahá:
Bahá’u’lláh and the New Era, p. 103)
9.2. From books written by general Bahá’í authors
60.. In its
spiritual meaning, detachment does not refer to being cool, aloof, or
distant. It means relatively free from
having one’s feeling or thoughts controlled or determined by someone else….Such
detachment preserves one’s identity; it also protects one from gullibility and
blindness in assessing one’s own motives as well as the motives of others. It brings strength, independence, stability,
and self-knowledge. Detachment comes
from turning towards God and cultivating an awareness of His purpose for
man.
(Marriage: A Fortress for Well-Being, p.
32)
61.. Whereas
riches may become a mighty barrier between man and God, and rich people are
often in great danger of attachment, yet people with small worldly possessions
can also become attached material things…The possession of earthly goods is
often misunderstood to be the only form of attachment. But this is not so. Man’s pride in his accomplishments, his
knowledge, his position, his popularity within society and, above all, his love
for his own self are some of the barriers which come between him and God.
(Adib
Taherzadeh, The Revelation of Bahá’u’lláh,
Vol. 1, pp. 76-77)
62.. Whereas
riches may become a mighty barrier between man and God, and rich people are
often in great danger of attachment, yet people with small worldly possessions can
also become attached to material things. ……….
The possession of earthly goods is often misunderstood to be the
only form of attachment. But this is not so: Man’s pride in his
accomplishments, his knowledge, his position, his popularity within society and,
above all, his love for his own self are some of the barriers which come
between him and God. To rid oneself of these attachments is not easy. It can be
a painful process and may indeed prove to be a spiritual battle which lasts a
lifetime.
(Adib Taherzadeh,
The Revelation of Bahá’u’lláh,
Vol. 1, p. 75)
63.. Attachment to this world can be described as anything which prevents
the soul from drawing nearer to God. Bahá’u’lláh has taught that this world and
all that is therein is created for the benefit of man. He is entitled to
possess all the good things he can earn, and enjoy all the legitimate pleasures
that life bestows upon him. But at no time must he become attached to them,
Bahá’u’lláh further teaches that man must take a great interest in this life,
work for the betterment of this world and assist in the building of a new world
order for mankind.
In another Tablet Bahá’u’lláh states that there are three barriers
between God and man…The first one…is attachment to this mortal world. The second is attachment to the next world
and all that is destined for man in the life hereafter. And the third is attachment to the ‘Kingdom
of Names’….The soul of man needs to be adorned with the virtues of humility and
self-effacement so that it may become detached from the Kingdom of Names…If a
man can only realize that his virtues are not intrinsically his own, but rather
are manifestations of the attributes of God, then he is freed from the Kingdom
of Names and becomes truly humble. Such
a man will bestow divine perfection upon the world of humanity. This is the loftiest station that God has
destined for man.
(Adib
Taherzadeh, The Revelation of Bahá’u’lláh,
Vol. 2, pp. 35-42)
64.. Devotion
to God implies also severance from everything that is not of God, severance,
that is, from all selfish and worldly, and even other worldly, desires. The
path of God may lie through riches or poverty, health or sickness, through lace
or dungeon, rose garden or torture chamber. Whichever it be, the Bahá'í will
learn to accept his lot with "radiant acquiescence." Severance does
not mean stolid indifference to one's surroundings or passive resignation to
evil conditions; nor does it mean despising the good things which God has
created. The true Bahá’í will not be callous, nor apathetic nor ascetic. He
wil1 find abundant interest, abundant work and abundant joy in the Path of God,
but he will not deviate one hair's breadth from that path in pursuit of
pleasure nor hanker after anything that God has denied him. When a man becomes
a Bahá’í, God's Will becomes his wil1, for to be at variance with God is the
one thing he cannot endure.
(John
Esselmont: Bahá’u’lláh and the New Era,
pp. 72-73)
10. Sacrifice & Self-Renunciation
10.1. Sacrifice & Self-Renunciation
65.．O
SON OF MAN!
If thou
lovest Me, turn away from thyself and if thou seekest My pleasure, regard not
thine own; that thou mayest die in Me and I may eternally live in thee.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #7, p. 5)
66.. O SON OF
SPIRIT!
There is no
peace for thee save by renouncing thyself and turning unto Me; for it behooveth
thee to glory in My name, not in thine own; to put thy trust in Me and not in
thyself, since I desire to be loved alone and above all that is.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Arabic #8, p. 5)
67.. O SON OF
DUST!
Blind thine
eyes, that thou mayest behold My beauty; stop thine cars, that thou mayest
hearken unto the sweet melody of My voice; empty thyself of all learning, that
thou mayest partake of My knowledge; and sanctify thyself from riches, that
thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind
thine eyes, that is, to all save My beauty; stop thine ears to all save My
word; empty thyself of all learning save the knowledge of Me; that with a clear
vision, a pure heart and an attentive ear thou mayest enter the court of My
holiness.
(Bahá’u’lláh:
The Hidden Words of Bahá’u’lláh,
Persian #11, p. 25)
68.. Know
thou that when the Son of Man yielded up His breath to God, the whole creation
wept with a great weeping. By sacrificing Himself however, a fresh capacity was
infused into all created things. Its evidences, as witnessed in all the peoples
of the earth, are now manifest before thee. The deepest wisdom which the sages
have uttered, the profoundest learning which any mind hath unfolded, the arts
which the ablest hands have produced, the influence exerted by the most potent
of rulers are but manifestations of the quickening power released by His
transcendent, His all-pervasive, and resplendent Spirit.
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
XXXVI, pp. 85-86)
69.. In man
there are two natures: his spiritual or higher nature and his material or lower
nature. In one he approaches God, in the
other he lives for the world alone.
Signs of both these natures are to be found in men.
(‘Abdu’l-Bahá:
Paris Talks, p. 60)
70.. ... self
has really two meanings, or is used in two senses, in the Bahá’í writings; one
is self, the identity of the individual created by God. This is the self
mentioned in such passages as 'he hath known God who hath known himself etc.'
The other self is the ego, the dark, animalistic heritage each one of us has,
the lower nature that can develop into a monster of selfishness, brutality,
lust and so on. It is this self we must struggle against or this side of our
natures, in order to strengthen and free the spirit within us and help it to
attain perfection."
(From letter
written on behalf of Shoghi Effendi to an individual believer, 12/10/47: Lights of Guidance, #1141, p. 421)
10.2. The Meaning of Sacrifice and Self-Renunciation
71.. By
self-surrender and perpetual union with God is meant that men should merge
their will wholly in the Will of God, and regard their idle desires as utter
nothingness beside His Purpose.
(Bahá’u’lláh:
Gleanings from the Writings of Bahá’u’lláh,
CLX, p. 337)
72.. As to
the fact that man must entirely forget himself, by this is meant that he should
arise in the mystery of sacrifice and that is the disappearance of mortal
sentiments and extinction of blamable morals which constitute the temporal
gloom, and not that the physical health should be changed into weakness and
debility.
(‘Abdu’l-Bahá:
The Divine Art of Living, p. 72)
73.. With
reference to what is meant by an individual becoming entirely forgetful of
self: the intent is that he should rise up and sacrifice himself in the true
sense, that is, he should obliterate the promptings of the human condition, and
rid himself of such characteristics as are worthy of blame and constitute the
gloomy darkness of this life on earth not that he should allow his physical
health to deteriorate and his body to become infirm.
(‘Abdu’l-Bahá:
Selections from the Writings of ‘Abdu’l-Bahá,
p. 180)
74.. There
are two kinds of sacrifice: the physical and the spiritual. The explanation
made by the churches concerning this subject is, in reality, superstition. For
instance, it is recorded in the Gospel that Christ said, “I am the living bread
which came down from heaven: if any man eat of this bread, he shall live
forever.” He also said, “This {wine} is my blood. . . which is shed for many
for the remission of sins.” These verses have been interpreted by the churches
in such a superstitious way that it is impossible for human reason to
understand or accept the explanation.
They say that Adam disobeyed the command of God and partook of the
fruit of the forbidden tree, thereby committing a sin which was transmitted as
a heritage to His posterity. They teach that because of Adam's sin all His
descendants have, likewise, committed transgression and have become responsible
through inheritance; that, consequently, all mankind deserves punishment and
must make retribution; and that God sent forth His Son as a sacrifice in order
that man might be forgiven and the human race delivered from the consequences
of Adam's transgression.
We wish to consider these statements from the standpoint of
reason. Could we conceive of the Divinity, Who is Justice itself inflicting
punishment upon the posterity of Adam for Adam's own sin and disobedience? Even
if we should see a governor, an earthly ruler punishing a son for the
wrongdoing of his father, we would look upon that ruler as an unjust man.
Granted the father committed a wrong, what was the wrong committed by the son?
There is no connection between the two. Adam's sin was not the sin of His
posterity, especially as Adam is a thousand generations back of the man today.
If the father of a thousand generations committed a sin, is it just to demand
that the present generation should suffer the consequences thereof?
There are other questions and evidences to be considered. Abraham
was a Manifestation of God and a descendant of Adam. Likewise, Ishmael, Isaac,
Jeremiah and the whole line of prophets including David, Solomon and Aaron were
among His posterity. Were all these holy men condemned to a realm of punishment
because of a deed committed by the first father, because of a mistake said to
have been made by their mutual and remotest ancestor Adam? The explanation is
made that when Christ came and sacrificed Himself, all the line of holy
Prophets who preceded Him became free from sin and punishment. Even a child
could not justly make such an assertion. These interpretations and statements
are due to a misunderstanding of the meanings of the Bible.
In order to understand the reality of sacrifice let us consider
the crucifixion and death of Jesus Christ. It is true that He sacrificed
Himself for our sake. What is the meaning of this? When Christ appeared, He
knew that He must proclaim Himself in opposition to all the nations and peoples
of the earth. He knew that mankind would arise against Him and inflict upon Him
all manner of tribulations. There is no doubt that one who put forth such a
claim as Christ announced would arouse the hostility of the world and be
subjected to personal abuse. He realized that His blood would be shed and His
body rent by violence. Not withstanding His knowledge of what would befall Him,
He arose to proclaim His message, suffered all tribulation and hardships from
the people and finally offered His life as a sacrifice in order to illumine
humanity- gave His blood in order to
guide the world of mankind. He accepted every calamity and suffering in order
to guide men to the truth. Had He desired to save His own life, and were He
without wish to offer Himself in sacrifice, He would not have been able to
guide a single soul. There was no doubt that His blessed blood would be shed
and His body broken. Nevertheless, that Holy Soul accepted calamity and death
in His love for mankind. This is one of the meanings of sacrifice.
As to the second meaning: He said. "I am the living bread
which came down from heaven." It was not the body of Christ which came
from heaven. His body came from the womb of Mary, but the Christly perfections
descended from heaven; the reality of Christ came down from heaven. The Spirit
of Christ and not the body descended from heaven. The body of Christ was but
human. There could be no question that the physical body was born from the womb
of Mary. But the reality of Christ, the Spirit of Christ, the perfections of
Christ all came from heaven. Consequently, by saying He was the bread which
came from heaven He meant that the perfections which He showed forth were divine
perfections, that the blessings within Him were heavenly gifts and bestowals,
that His light was the light of Reality. He said, "If any man eat of this
bread, he shall live for ever." That is to say, whosoever assimilates
these divine perfections which are within me will never die; whosoever has a
share and partakes of these heavenly bounties I embody will find eternal life;
he who takes unto himself these divine lights shall find everlasting life. How
manifest the meaning is! How evident! For the soul which acquires divine
perfections and seeks heavenly illumination from the teachings of Christ will
undoubtedly live eternally. This is also one of the mysteries of sacrifice.
In reality,
Abraham sacrificed Himself, for He brought heavenly teachings to the world and
conferred heavenly food upon mankind.
As to the third meaning of sacrifice, it is this: If you plant a
seed in the ground, a tree will become manifest from that seed. The seed
sacrifices itself to the tree that will come from it. The seed is outwardly
lost, destroyed; but the same seed which is sacrificed will be absorbed and
embodied in the tree, its blossoms, fruit and branches. If the identity of that
seed had not been sacrificed to the tree which became manifest from it, no
branches, blossoms or fruits would have been forthcoming. Christ outwardly
disappeared. His personal identity became hidden from the eyes, even as the
identity of the seed disappeared; but the bounties, divine qualities and
perfections of Christ became manifest In the Christian community which Christ
founded through sacrificing Himself. When you look at the tree, you will
realize that the perfections, blessings, properties and beauty of the seed have
become manifest in the branches, twigs, blossoms and fruit; consequently, the
seed has sacrificed itself to the tree. Had it not done so, the tree would not
have come into existence, Christ, like unto the seed, sacrificed Himself for
the tree of Christianity. Therefore, His perfections, bounties, favors, lights
and graces became manifest in the Christian community, for the coming of which
He sacrificed Himself.
As to the fourth significance of sacrifice: It is the principle
that a reality sacrifices its own characteristics. Man must sever himself from
the influences of the world of matter, from the world of nature and its laws;
for the material world is the world of corruption and death. It is the world of
evil and darkness, of animalism and ferocity, bloodthirstiness, ambition and
avarice, of self- worship, egotism and passion; it is the world of nature. Man
must strip himself of all these imperfections, must sacrifice these tendencies
which are peculiar to the outer and material world of existence. On the other
hand, man must acquire heavenly qualities and attain divine attributes. He must
become the image and likeness of God. He must seek the bounty of the eternal,
become the manifestor of the love of God, the light of guidance, the tree of
life and the depository of the bounties of God. That is to say, man must
sacrifice the qualities and attributes of the world of nature for the qualities
and attributes of the world of God. For instance, consider the substance we
call iron. Observe its qualities; it is solid, black, cold. These are the
characteristics of iron. When the same iron absorbs heat from the fire, it
sacrifices its attribute of solidity for the attribute of fluidity. It
sacrifices its attribute of darkness for the attribute of light, which is a
quality of the fire. It sacrifices its attribute of coldness to the quality of
heat which the fire possesses so that in the iron there remains no solidity,
darkness or cold. It becomes illumined and transformed, having sacrificed its
qualities to the qualities and attributes of the fire.
Likewise, man, when separated and severed from the attributes of
the world of nature, sacrifices the qualities and exigencies of that mortal
realm and manifests the perfections of the Kingdom, just as the qualities of
the iron disappeared and the qualities of the fire appeared in their place.
Every man trained through the teachings of God and illumined by
the light of His guidance, who becomes a believer in God and His signs and is
enkindled with the fire of the love of God, sacrifices the imperfections of
nature for the sake of divine perfections. Consequently, every perfect person,
every illumined, heavenly individual stands in the station of sacrifice. It is
my hope that through the assistance and providence of God and through the
bounties of the Kingdom of Abha you may be entirely severed from the
imperfections of the world of nature, purified from selfish, human desires,
receiving life from the Kingdom of Abha and attaining heavenly graces. May the
divine light become manifest upon your faces, the fragrances of holiness
refresh your nostrils and the breath of the Holy Spirit quicken you with
eternal life.
(‘Abdu’l-Bahá:
The Promulgation of Peace, pp.
449-452)