Part Two







A subject that is essential 1 for the comprehension of the questions that we have mentioned, and of others of which we are about to speak, so that the essence of the problems may be understood, is this: that human knowledge is of two kinds. One is the knowledge of things perceptible to the senses--that is to say, things which the eye, or ear, or smell, or taste, or touch can perceive, which are called objective or sensible. So the sun, because it can be seen, is said to be objective; and in the same way sounds are sensible because the ear hears them; perfumes are sensible because they can be inhaled and the sense of smell perceives them; foods are sensible because the palate perceives their sweetness, sourness or saltness; heat and cold are sensible because the feelings perceive them. These are said to be sensible realities. 1. Lit., the pivot.  
The other kind of human knowledge is intellectual-- that is to say, it is a reality of the intellect; it has no outward form and no place and is not perceptible to the senses. For example, the power of intellect is not sensible; none of the inner qualities of man is a sensible thing; on the contrary, they are intellectual realities. So love is a mental reality and not sensible; for this reality the ear does not hear, the eye does not see, the smell does not perceive, the taste does not discern, the touch does not feel. Even ethereal matter, the forces of which are said in physics to be heat, light, electricity and magnetism, is an intellectual reality, and is not sensible. In the same way, nature, also, in its essence is an intellectual reality and is not sensible; the human spirit is an intellectual, not sensible reality. In explaining these intellectual realities, one is obliged to express them by sensible figures because in exterior existence there is nothing that is not material. Therefore, to explain the reality of the spirit--its condition, its station--one is obliged to give explanations under the forms of sensible things because in the external world all that exists is sensible. For example, grief and happiness are intellectual things; when you wish to express those spiritual qualities you say: "My heart is oppressed; my heart is dilated," though the heart of man is neither oppressed nor dilated. This is an intellectual or spiritual state, to explain which you are obliged to have recourse to sensible figures. Another example: you say, "such an individual made great progress," though he is remaining in the same place; or again, "such a one's position was exalted," although, like everyone else, he walks upon the earth. This exaltation and this progress are spiritual states and intellectual realities, but to explain them you are obliged to have recourse to sensible figures because in the exterior world there is nothing that is not sensible.  

So the symbol of knowledge is light, and of ignorance, darkness; but reflect, is knowledge sensible light, or ignorance sensible darkness? No, they are merely symbols. These are only intellectual states, but when you desire to express them outwardly, you call knowledge light, and ignorance darkness. You say: "My heart was gloomy, and it became enlightened." Now, that light of knowledge, and that darkness of ignorance, are intellectual realities, not sensible ones; but when we seek for explanations in the external world, we are obliged to give them a sensible form.    
Then it is evident that the dove which descended upon Christ was not a material dove, but it was a spiritual state, which, that it might be comprehensible, was expressed by a sensible figure. Thus in the Old Testament it is said that God appeared as a pillar of fire: this does not signify the material form; it is an intellectual reality which is expressed by a sensible image.  

Christ says, "The Father is in the Son, and the Son is in the Father." Was Christ within God, or God within Christ? No, in the name of God! On the contrary, this is an intellectual state which is expressed in a sensible figure.    
We come to the explanation of the words of Bahá'u'lláh when He says: "O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing." 1 This is the state of manifestation: it is not sensible; it is an intellectual reality, exempt and freed from time, from past, present and future; it is an explanation, a simile, a metaphor and is not to be accepted literally; it is not a state that can be comprehended by man. Sleeping and waking is passing from one state to another. Sleeping is the condition of repose, and wakefulness is the condition of movement. Sleeping is the state of silence; wakefulness is the state of speech. Sleeping is the state of mystery; wakefulness is the state of manifestation. 1. Extract from the letter to Násiri'd-Dín Sháh.
["This is the state..."] The Revelation of Bahá'u'lláh, vol. 2 p. 347
For example, it is a Persian and Arabic expression to say that the earth was asleep, and the spring came, and it awoke; or the earth was dead, and the spring came, and it revived. These expressions are metaphors, allegories, mystic explanations in the world of signification.    
Briefly, the Holy Manifestations have ever been, and ever will be, Luminous Realities; no change or variation takes place in Their essence. Before declaring Their manifestation, They are silent and quiet like a sleeper, and after Their manifestation, They speak and are illuminated, like one who is awake.  




Question.--How was Christ born of the Holy Spirit?    
Answer.--In regard to this question, theologians and materialists disagree. The theologians believe that Christ was born of the Holy Spirit, but the materialists think this is impossible and inadmissible, and that without doubt He had a human father.    
In the Qur'án it is said: "And We sent Our Spirit unto her, and He appeared unto her in the shape of a perfect man," 1 meaning that the Holy Spirit took the likeness of the human form, as an image is produced in a mirror, and he addressed Mary. 1. Cf. Qur'án 19:17.  
The materialists believe that there must be marriage, and say that a living body cannot be created from a lifeless body, and without male and female there cannot be fecundation. And they think that not only with man, but also with animals and plants, it is impossible. For this union of the male and female exists in all living beings and plants. This pairing of things is even shown forth in the Qur'án: "Glory be to Him Who has created all the pairs: of such things as the earth produceth, and of themselves; and of things which they know not" 1--that is to say, men, animals and plants are all in pairs--"and of everything have We created two kinds"--that is to say, We have created all the beings through pairing. 1. Qur'án 36:35.  
Briefly, they say a man without a human father cannot be imagined. In answer, the theologians say: "This thing is not impossible and unachievable, but it has not been seen; and there is a great difference between a thing which is impossible and one which is unknown. For example, in former times the telegraph, which causes the East and the West to communicate, was unknown but not impossible; photography and phonography were unknown but not impossible."  

The materialists insist upon this belief, and the theologians reply: "Is this globe eternal or phenomenal?" The materialists answer that, according to science and important discoveries, it is established that it is phenomenal; in the beginning it was a flaming globe, and gradually it became temperate; a crust was formed around it, and upon this crust plants came into existence, then animals, and finally man.    
The theologians say: "Then from your statement it has become evident and clear that mankind is phenomenal upon the globe, and not eternal. Then surely the first man had neither father nor mother, for the existence of man is phenomenal. Is not the creation of man without father and mother, even though gradually, more difficult than if he had simply come into existence without a father? As you admit that the first man came into existence without father or mother--whether it be gradually or at once--there can remain no doubt that a man without a human father is also possible and admissible; you cannot consider this impossible; otherwise, you are illogical. For example, if you say that this lamp has once been lighted without wick and oil, and then say that it is impossible to light it without the wick, this is illogical." Christ had a mother; the first man, as the materialists believe, had neither father nor mother. 1 1. This conversation shows the uselessness of discussions upon such questions; the teachings of 'Abdu'l-Bahá upon the birth of Christ will be found in the following chapter.  




A great man is a great man, whether born of a human father or not. If being without a father is a virtue, Adam is greater and more excellent than all the Prophets and Messengers, for He had neither father nor mother. That which causes honor and greatness is the splendor and bounty of the divine perfections. The sun is born from substance and form, which can be compared to father and mother, and it is absolute perfection; but the darkness has neither substance nor form, neither father nor mother, and it is absolute imperfection. The substance of Adam's physical life was earth, but the substance of Abraham was pure sperm; it is certain that the pure and chaste sperm is superior to earth.    
Furthermore, in the first chapter of the Gospel of John, verses 12 and 13, it is said: "But as many as received Him, to them gave He power to become the sons of God, even to them that believed on His name:    
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." 1 1. Cf. John 1:12-13.  
From these verses it is obvious that the being of a disciple also is not created by physical power, but by the spiritual reality. The honor and greatness of Christ is not due to the fact that He did not have a human father, but to His perfections, bounties and divine glory. If the greatness of Christ is His being fatherless, then Adam is greater than Christ, for He had neither father nor mother. It is said in the Old Testament, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 1 Observe that it is said that Adam came into existence from the Spirit of life. Moreover, the expression which John uses in regard to the disciples proves that they also are from the Heavenly Father. Hence it is evident that the holy reality, meaning the real existence of every great man, comes from God and owes its being to the breath of the Holy Spirit. 1. Gen. 2:7.

The purport is that, if to be without a father is the greatest human glory, then Adam is greater than all, for He had neither father nor mother. Is it better for a man to be created from a living substance or from earth? Certainly it is better if he be created from a living substance. But Christ was born and came into existence from the Holy Spirit.    
To conclude: the splendor and honor of the holy souls and the Divine Manifestations come from Their heavenly perfections, bounties and glory, and from nothing else.    




Question.--It is said in the Gospel of St. Matthew, chapter 3, verses 13, 14, 15: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered Him."    
What is the wisdom of this: since Christ possessed all essential perfection, why did He need baptism?    
Answer.--The principle of baptism is purification by repentance. John admonished and exhorted the people, and caused them to repent; then he baptized them. Therefore, it is apparent that this baptism is a symbol of repentance from all sin: its meaning is expressed in these words: "O God! as my body has become purified and cleansed from physical impurities, in the same way purify and sanctify my spirit from the impurities of the world of nature, which are not worthy of the Threshold of Thy Unity!" Repentance is the return from disobedience to obedience. Man, after remoteness and deprivation from God, repents and undergoes purification: and this is a symbol signifying "O God! make my heart good and pure, freed and sanctified from all save Thy love."    
As Christ desired that this institution of John should be used at that time by all, He Himself conformed to it in order to awaken the people and to complete the law of the former religion. Although the ablution of repentance was the institution of John, it was in reality formerly practiced in the religion of God.  

Christ was not in need of baptism; but as at that time it was an acceptable and praiseworthy action, and a sign of the glad tidings of the Kingdom, therefore, He confirmed it. However, afterward He said the true baptism is not with material water, but it must be with spirit and with water. In this case water does not signify material water, for elsewhere it is explicitly said baptism is with spirit and with fire, from which it is clear that the reference is not to material fire and material water, for baptism with fire is impossible.    
Therefore, the spirit is the bounty of God, the water is knowledge and life, and the fire is the love of God. For material water does not purify the heart of man; no, it cleanses his body. But the heavenly water and spirit, which are knowledge and life, make the human heart good and pure; the heart which receives a portion of the bounty of the Spirit becomes sanctified, good and pure--that is to say, the reality of man becomes purified and sanctified from the impurities of the world of nature. These natural impurities are evil qualities: anger, lust, worldliness, pride, lying, hypocrisy, fraud, self-love, etc.    
Man cannot free himself from the rage of the carnal passions except by the help of the Holy Spirit. That is why He says baptism with the spirit, with water and with fire is necessary, and that it is essential--that is to say, the spirit of divine bounty, the water of knowledge and life, and the fire of the love of God. Man must be baptized with this spirit, this water and this fire so as to become filled with the eternal bounty. Otherwise, what is the use of baptizing with material water? No, this baptism with water was a symbol of repentance, and of seeking forgiveness of sins.    
But in the cycle of Bahá'u'lláh there is no longer need of this symbol; for its reality, which is to be baptized with the spirit and love of God, is understood and established.    




Question.--Is the ablution of baptism useful and necessary, or is it useless and unnecessary? In the first case, if it is useful, why was it abrogated? And in the second case, if it is useless, why did John practice it?    
Answer.--The change in conditions, alterations and transformations are necessities of the essence of beings, and essential necessities cannot be separated from the reality of things. So it is absolutely impossible to separate heat from fire, humidity from water, or light from the sun, for they are essential necessities. As the change and alteration of conditions are necessities for beings, so laws also are changed and altered in accordance with the changes and alterations of the times. For example, in the time of Moses, His Law was conformed and adapted to the conditions of the time; but in the days of Christ these conditions had changed and altered to such an extent that the Mosaic Law was no longer suited and adapted to the needs of mankind; and it was, therefore, abrogated. Thus it was that Christ broke the Sabbath and forbade divorce. After Christ four disciples, among whom were Peter and Paul, permitted the use of animal food forbidden by the Bible, except the eating of those animals which had been strangled, or which were sacrificed to idols, and of blood. 1 They also forbade fornication. They maintained these four commandments. Afterward, Paul permitted even the eating of strangled animals, those sacrificed to idols, and blood, and only maintained the prohibition of fornication. So in chapter 14, verse 14 of his Epistle to the Romans, Paul writes: "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean." 1. Acts 15:20.

Also in the Epistle of Paul to Titus, chapter 1, verse 15: "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."    
Now this change, these alterations and this abrogation are due to the impossibility of comparing the time of Christ with that of Moses. The conditions and requirements in the later period were entirely changed and altered. The former laws were, therefore, abrogated.    
The existence of the world may be compared to that of a man, and the Prophets and Messengers of God to skillful doctors. The human being cannot remain in one condition: different maladies occur which have each a special remedy. The skillful physician does not give the same medicine to cure each disease and each malady, but he changes remedies and medicines according to the different necessities of the diseases and constitutions. One person may have a severe illness caused by fever, and the skilled doctor will give him cooling remedies; and when at some other time the condition of this person has changed, and fever is replaced by chills, without doubt the skilled doctor will discard cooling medicine and permit the use of heating drugs. This change and alteration is required by the condition of the patient and is an evident proof of the skill of the physician.    
Consider, could the Law of the Old Testament be enforced at this epoch and time? No, in the name of God! it would be impossible and impracticable; therefore, most certainly God abrogated the laws of the Old Testament at the time of Christ. Reflect, also, that baptism in the days of John the Baptist was used to awaken and admonish the people to repent from all sin, and to watch for the appearance of the Kingdom of Christ. But at present in Asia, the Catholics and the Orthodox Church plunge newly born children into water mixed with olive oil, and many of them become ill from the shock; at the time of baptism they struggle and become agitated. In other places, the clergy sprinkle the water of baptism on the forehead. But neither from the first form nor from the second do the children derive any spiritual benefit. Then what result is obtained from this form? Other peoples are amazed and wonder why the infant is plunged into the water, since this is neither the cause of the spiritual awakening of the child, nor of its faith or conversion, but it is only a custom which is followed. In the time of John the Baptist it was not so; no, at first John used to exhort the people, and to guide them to repentance from sin, and to fill them with the desire to await the manifestation of Christ. Whoever received the ablution of baptism, and repented of sins in absolute humility and meekness, would also purify and cleanse his body from outward impurities. With perfect yearning, night and day, he would constantly wait for the manifestation of Christ, and the entrance to the Kingdom of the Spirit of God. 1 1. i.e., of Christ, Whom the Muslims frequently designate by the title of Rúhu'lláh, the Spirit of God.

To recapitulate: our meaning is that the change and modification of conditions, and the altered requirements of different centuries and times, are the cause of the abrogation of laws. For a time comes when these laws are no longer suitably adapted to conditions. Consider how very different are the requirements of the first centuries, of the Middle Ages, and of modern times. Is it possible that the laws of the first centuries could be enforced at present? It is evident that it would be impossible and impracticable. In the same manner, after the lapse of a few centuries, the requirements of the present time will not be the same as those of the future, and certainly there will be change and alteration. In Europe the laws are unceasingly altered and modified; in bygone years, how many laws existed in the organizations and systems of Europe, which are now abrogated! These changes and alterations are due to the variation and mutation of thought, conditions and customs. If it were not so, the prosperity of the world of humanity would be wrecked.  

For example, there is in the Pentateuch a law that if anyone break the Sabbath, he shall be put to death. Moreover, there are ten sentences of death in the Pentateuch. Would it be possible to keep these laws in our time? It is clear that it would be absolutely impossible. Consequently, there are changes and modifications in the laws, and these are a sufficient proof of the supreme wisdom of God.    
This subject needs deep thought. Then the cause of these changes will be evident and apparent.    
Blessed are those who reflect!    




Question.--The Christ said: "I am the living bread which came down from heaven, that a man may eat thereof and not die." 1 What is the meaning of this utterance? 1. Cf. John 6:51, 50.  
Answer.--This bread signifies the heavenly food and divine perfections. So, "If any man eateth of this bread" means if any man acquires heavenly bounty, receives the divine light, or partakes of Christ's perfections, he thereby gains everlasting life. The blood also signifies the spirit of life and the divine perfections, the lordly splendor and eternal bounty. For all the members of the body gain vital substance from the circulation of the blood.    
In the Gospel of St. John, chapter 6, verse 26, it is written: "Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled."    
It is evident that the bread of which the disciples ate and were filled was the heavenly bounty; for in verse 33 of the same chapter it is said: "For the bread of God is He which cometh down from heaven, and giveth life unto the world." It is clear that the body of Christ did not descend from heaven, but it came from the womb of Mary; and that which descended from the heaven of God was the spirit of Christ. As the Jews thought that Christ spoke of His body, they made objections, for it is said in the 42nd verse of the same chapter: "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?"  

Reflect how clear it is that what Christ meant by the heavenly bread was His spirit, His bounties, His perfections and His teachings; for it is said in the 63rd verse: "It is the spirit that quickeneth; the flesh profiteth nothing."    
Therefore, it is evident that the spirit of Christ is a heavenly grace which descends from heaven; whosoever receives light from that spirit in abundance--that is to say, the heavenly teachings--finds everlasting life. That is why it is said in the 35th verse: "And Jesus said unto them, I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst."    
Notice that "coming to Him" He expresses as eating, and "belief in Him" as drinking. Then it is evident and established that the celestial food is the divine bounties, the spiritual splendors, the heavenly teachings, the universal meaning of Christ. To eat is to draw near to Him, and to drink is to believe in Him. For Christ had an elemental body and a celestial form. The elemental body was crucified, but the heavenly form is living and eternal, and the cause of everlasting life; the first was the human nature, and the second is the divine nature. It is thought by some that the Eucharist is the reality of Christ, and that the Divinity and the Holy Spirit descend into and exist in it. Now when once the Eucharist is taken, after a few moments it is simply disintegrated and entirely transformed. Therefore, how can such a thought be conceived? God forbid! certainly it is an absolute fantasy.    
To conclude: through the manifestation of Christ, the divine teachings, which are an eternal bounty, were spread abroad, the light of guidance shone forth, and the spirit of life was conferred on man. Whoever found guidance became living; whoever remained lost was seized by enduring death. This bread which came down from heaven was the divine body of Christ, His spiritual elements, which the disciples ate, and through which they gained eternal life.  

The disciples had taken many meals from the hand of Christ; why was the last supper distinguished from the others? It is evident that the heavenly bread did not signify this material bread, but rather the divine nourishment of the spiritual body of Christ, the divine graces and heavenly perfections of which His disciples partook, and with which they became filled.    
In the same way, reflect that when Christ blessed the bread and gave it to His disciples, saying, "This is My body," 1 and gave grace to them, He was with them in person, in presence, and form. He was not transformed into bread and wine; if He had been turned into bread and wine, He could not have remained with the disciples in body, in person and in presence. 1. Matt. 26:26.  
Then it is clear that the bread and wine were symbols which signified: I have given you My bounties and perfections, and when you have received this bounty, you have gained eternal life and have partaken of your share and your portion of the heavenly nourishment.    




Question.--It is recorded that miracles were performed by Christ. Are the reports of these miracles really to be accepted literally, or have they another meaning? It has been proved by exact science that the essence of things does not change, and that all beings are under one universal law and organization from which they cannot deviate; and, therefore, that which is contrary to universal law is impossible.    
Answer.--The Holy Manifestations are the sources of miracles and the originators of wonderful signs. For Them, any difficult and impracticable thing is possible and easy. For through a supernatural power wonders appear from Them; and by this power, which is beyond nature, They influence the world of nature. From all the Manifestations marvelous things have appeared.    
But in the Holy Books an especial terminology is employed, and for the Manifestations these miracles and wonderful signs have no importance. They do not even wish to mention them. For if we consider miracles a great proof, they are still only proofs and arguments for those who are present when they are performed, and not for those who are absent.    
For example, if we relate to a seeker, a stranger to Moses and Christ, marvelous signs, he will deny them and will say: "Wonderful signs are also continually related of false gods by the testimony of many people, and they are affirmed in the Books. The Brahmans have written a book about wonderful prodigies from Brahma." He will also say: "How can we know that the Jews and the Christians speak the truth, and that the Brahmans tell a lie? For both are generally admitted traditions, which are collected in books, and may be supposed to be true or false." The same may be said of other religions: if one is true, all are true; if one is accepted, all must be accepted. Therefore, miracles are not a proof. For if they are proofs for those who are present, they fail as proofs to those who are absent.  

But in the day of the Manifestation the people with insight see that all the conditions of the Manifestation are miracles, for They are superior to all others, and this alone is an absolute miracle. Recollect that Christ, solitary and alone, without a helper or protector, without armies and legions, and under the greatest oppression, uplifted the standard of God before all the people of the world, and withstood them, and finally conquered all, although outwardly He was crucified. Now this is a veritable miracle which can never be denied. There is no need of any other proof of the truth of Christ.    
The outward miracles have no importance for the people of Reality. If a blind man receives sight, for example, he will finally again become sightless, for he will die and be deprived of all his senses and powers. Therefore, causing the blind man to see is comparatively of little importance, for this faculty of sight will at last disappear. If the body of a dead person be resuscitated, of what use is it since the body will die again? But it is important to give perception and eternal life--that is, the spiritual and divine life. For this physical life is not immortal, and its existence is equivalent to nonexistence. So it is that Christ said to one of His disciples: "Let the dead bury their dead;" for "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." 1 1. Matt. 8:22; John 3:6.  
Observe: those who in appearance were physically alive, Christ considered dead; for life is the eternal life, and existence is the real existence. Wherever in the Holy Books they speak of raising the dead, the meaning is that the dead were blessed by eternal life; where it is said that the blind received sight, the signification is that he obtained the true perception; where it is said a deaf man received hearing, the meaning is that he acquired spiritual and heavenly hearing. This is ascertained from the text of the Gospel where Christ said: "These are like those of whom Isaiah said, They have eyes and see not, they have ears and hear not; and I healed them." 1 1. Cf. Matt. 13:14 and John 12:40-41.

The meaning is not that the Manifestations are unable to perform miracles, for They have all power. But for Them inner sight, spiritual healing and eternal life are the valuable and important things. Consequently, whenever it is recorded in the Holy Books that such a one was blind and recovered his sight, the meaning is that he was inwardly blind, and that he obtained spiritual vision, or that he was ignorant and became wise, or that he was negligent and became heedful, or that he was worldly and became heavenly.    
As this inner sight, hearing, life and healing are eternal, they are of importance. What, comparatively, is the importance, the value and the worth of this animal life with its powers? In a few days it will cease like fleeting thoughts. For example, if one relights an extinguished lamp, it will again become extinguished; but the light of the sun is always luminous. This is of importance.    




Question.--What is the meaning of Christ's resurrection after three days?    
Answer.--The resurrections of the Divine Manifestations are not of the body. All Their states, Their conditions, Their acts, the things They have established, Their teachings, Their expressions, Their parables and Their instructions have a spiritual and divine signification, and have no connection with material things. For example, there is the subject of Christ's coming from heaven: it is clearly stated in many places in the Gospel that the Son of man came from heaven, He is in heaven, and He will go to heaven. So in chapter 6, verse 38, of the Gospel of John it is written: "For I came down from heaven"; and also in verse 42 we find: "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?" Also in John, chapter 3, verse 13: "And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven."    
Observe that it is said, "The Son of man is in heaven," while at that time Christ was on earth. Notice also that it is said that Christ came from heaven, though He came from the womb of Mary, and His body was born of Mary. It is clear, then, that when it is said that the Son of man is come from heaven, this has not an outward but an inward signification; it is a spiritual, not a material, fact. The meaning is that though, apparently, Christ was born from the womb of Mary, in reality He came from heaven, from the center of the Sun of Reality, from the Divine World, and the Spiritual Kingdom. And as it has become evident that Christ came from the spiritual heaven of the Divine Kingdom, therefore, His disappearance under the earth for three days has an inner signification and is not an outward fact. In the same way, His resurrection from the interior of the earth is also symbolical; it is a spiritual and divine fact, and not material; and likewise His ascension to heaven is a spiritual and not material ascension.  

Beside these explanations, it has been established and proved by science that the visible heaven is a limitless area, void and empty, where innumerable stars and planets revolve.    
Therefore, we say that the meaning of Christ's resurrection is as follows: the disciples were troubled and agitated after the martyrdom of Christ. The Reality of Christ, which signifies His teachings, His bounties, His perfections and His spiritual power, was hidden and concealed for two or three days after His martyrdom, and was not resplendent and manifest. No, rather it was lost, for the believers were few in number and were troubled and agitated. The Cause of Christ was like a lifeless body; and when after three days the disciples became assured and steadfast, and began to serve the Cause of Christ, and resolved to spread the divine teachings, putting His counsels into practice, and arising to serve Him, the Reality of Christ became resplendent and His bounty appeared; His religion found life; His teachings and His admonitions became evident and visible. In other words, the Cause of Christ was like a lifeless body until the life and the bounty of the Holy Spirit surrounded it.    
Such is the meaning of the resurrection of Christ, and this was a true resurrection. But as the clergy have neither understood the meaning of the Gospels nor comprehended the symbols, therefore, it has been said that religion is in contradiction to science, and science in opposition to religion, as, for example, this subject of the ascension of Christ with an elemental body to the visible heaven is contrary to the science of mathematics. But when the truth of this subject becomes clear, and the symbol is explained, science in no way contradicts it; but, on the contrary, science and the intelligence affirm it.  




Question.--What is the manner, and what is the meaning, of the descent of the Holy Spirit upon the Apostles, as described in the Gospel?    
Answer.--The descent of the Holy Spirit is not like the entrance of air into man; it is an expression and a simile, rather than an exact or a literal image. No, rather it is like the entrance of the image of the sun into the mirror--that is to say, its splendor becomes apparent in it.    
After the death of Christ the disciples were troubled, and their ideas and thoughts were discordant and contradictory; later they became firm and united, and at the feast of Pentecost they gathered together and detached themselves from the things of this world. Disregarding themselves, they renounced their comfort and worldly happiness, sacrificing their body and soul to the Beloved, abandoning their houses, and becoming wanderers and homeless, even forgetting their own existence. Then they received the help of God, and the power of the Holy Spirit became manifested; the spirituality of Christ triumphed, and the love of God reigned. They were given help at that time and dispersed in different directions, teaching the Cause of God, and giving forth proofs and evidences.    
So the descent of the Holy Spirit upon the Apostles means their attraction by the Christ Spirit, whereby they acquired stability and firmness. Through the spirit of the love of God they gained a new life, and they saw Christ living, helping and protecting them. They were like drops, and they became seas; they were like feeble insects, and they became majestic eagles; they were weak and became powerful. They were like mirrors facing the sun; verily, some of the light became manifest in them.  




Question.--What is the Holy Spirit?    
Answer.--The Holy Spirit is the Bounty of God and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ, and from this glorious focus, which is the Reality of Christ, the Bounty of God reflected upon the other mirrors which were the reality of the Apostles. The descent of the Holy Spirit upon the Apostles signifies that the glorious divine bounties reflected and appeared in their reality. Moreover, entrance and exit, descent and ascent, are characteristics of bodies and not of spirits--that is to say, sensible realities enter and come forth, but intellectual subtleties and mental realities, such as intelligence, love, knowledge, imagination and thought, do not enter, nor come forth, nor descend, but rather they have direct connection.    
For example, knowledge, which is a state attained to by the intelligence, is an intellectual condition; and entering and coming out of the mind are imaginary conditions; but the mind is connected with the acquisition of knowledge, like images reflected in a mirror.    
Therefore, as it is evident and clear that the intellectual realities do not enter and descend, and it is absolutely impossible that the Holy Spirit should ascend and descend, enter, come out or penetrate, it can only be that the Holy Spirit appears in splendor, as the sun appears in the mirror.    
In some passages in the Holy Books the Spirit is spoken of, signifying a certain person, as it is currently said in speech and conversation that such a person is an embodied spirit, or he is a personification of mercy and generosity. In this case, it is the light we look at, and not the glass.  

In the Gospel of John, in speaking of the Promised One Who was to come after Christ, it is said in chapter 16, verses 12, 13: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak."    
Now consider carefully that from these words, "for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak," it is clear that the Spirit of truth is embodied in a Man Who has individuality, Who has ears to hear and a tongue to speak. In the same way the name "Spirit of God" is used in relation to Christ, as you speak of a light, meaning both the light and the lamp.    




It is said in the Holy Books that Christ will come again, and that His coming depends upon the fulfillment of certain signs: when He comes, it will be with these signs. For example, "The sun will be darkened, and the moon shall not give her light, and the stars shall fall from heaven.... And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." 1 Bahá'u'lláh has explained these verses in the Kitáb-i-Iqán. 2 There is no need of repetition; refer to it, and you will understand these sayings. 1. Cf. Matt. 24:29-30.

2. Kitáb-i-Iqán, one of the first works of Bahá'u'lláh, written at Baghdád, before the declaration of His manifestation.

["...and then shall all the tribes..."] The Kitáb-i-Iqán, p. 25, p. 66
But I have something further to say upon this subject. At His first coming Christ also came from heaven, as it is explicitly stated in the Gospel. Christ Himself says: "And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven." 1 1. John 3:13.  
It is clear to all that Christ came from heaven, although apparently He came from the womb of Mary. At the first coming He came from heaven, though apparently from the womb; in the same way, also, at His second coming He will come from heaven, though apparently from the womb. The conditions that are indicated in the Gospel for the second coming of Christ are the same as those that were mentioned for the first coming, as we said before.  

The Book of Isaiah announces that the Messiah will conquer the East and the West, and all nations of the world will come under His shadow, that His Kingdom will be established, that He will come from an unknown place, that the sinners will be judged, and that justice will prevail to such a degree that the wolf and the lamb, the leopard and the kid, the sucking child and the asp, shall all gather at one spring, and in one meadow, and one dwelling. 1 The first coming was also under these conditions, though outwardly none of them came to pass. Therefore, the Jews rejected Christ, and, God forbid! called the Messiah masíkh, 2 considered Him to be the destroyer of the edifice of God, regarded Him as the breaker of the Sabbath and the Law, and sentenced Him to death. Nevertheless, each one of these conditions had a signification that the Jews did not understand; therefore, they were debarred from perceiving the truth of Christ. 1. In these conversations, as the reader will have already observed, 'Abdu'l-Bahá desires rather to indicate the meaning of certain passages of the Scriptures than to quote the exact text.

2. Masíkh--i.e., the monster. In Arabic there is a play upon the words Masíh, the Messiah, and masíkh, the monster.

The second coming of Christ also will be in like manner: the signs and conditions which have been spoken of all have meanings, and are not to be taken literally. Among other things it is said that the stars will fall upon the earth. The stars are endless and innumerable, and modern mathematicians have established and proved scientifically that the globe of the sun is estimated to be about one million and a half times greater than the earth, and each of the fixed stars to be a thousand times larger than the sun. If these stars were to fall upon the surface of the earth, how could they find place there? It would be as though a thousand million of Himalaya mountains were to fall upon a grain of mustard seed. According to reason and science this thing is quite impossible. What is even more strange is that Christ said: "Perhaps I shall come when you are yet asleep, for the coming of the Son of man is like the coming of a thief." 1 Perhaps the thief will be in the house, and the owner will not know it. 1. Cf. 1 Thess. 5:2;2 Pet. 3:10.

It is clear and evident that these signs have symbolic signification, and that they are not literal. They are fully explained in the Kitáb-i-Iqán. Refer to it.    




Question.--What is the meaning of the Trinity, of the Three Persons in One?    
Answer.--The Divine Reality, which is purified and sanctified from the understanding of human beings and which can never be imagined by the people of wisdom and of intelligence, is exempt from all conception. That Lordly Reality admits of no division; for division and multiplicity are properties of creatures which are contingent existences, and not accidents which happen to the self-existent.    
The Divine Reality is sanctified from singleness, then how much more from plurality. The descent of that Lordly Reality into conditions and degrees would be equivalent to imperfection and contrary to perfection, and is, therefore, absolutely impossible. It perpetually has been, and is, in the exaltation of holiness and sanctity. All that is mentioned of the Manifestations and Dawning-places of God signifies the divine reflection, and not a descent into the conditions of existence. 1 1. Cf. "Pantheism," p. 290.  
God is pure perfection, and creatures are but imperfections. For God to descend into the conditions of existence would be the greatest of imperfections; on the contrary, His manifestation, His appearance, His rising are like the reflection of the sun in a clear, pure, polished mirror. All the creatures are evident signs of God, like the earthly beings upon all of which the rays of the sun shine. But upon the plains, the mountains, the trees and fruits, only a portion of the light shines, through which they become visible, and are reared, and attain to the object of their existence, while the Perfect Man 1 is in the condition of a clear mirror in which the Sun of Reality becomes visible and manifest with all its qualities and perfections. So the Reality of Christ was a clear and polished mirror of the greatest purity and fineness. The Sun of Reality, the Essence of Divinity, reflected itself in this mirror and manifested its light and heat in it; but from the exaltation of its holiness, and the heaven of its sanctity, the Sun did not descend to dwell and abide in the mirror. No, it continues to subsist in its exaltation and sublimity, while appearing and becoming manifest in the mirror in beauty and perfection. 1. The Divine Manifestation.

Now if we say that we have seen the Sun in two mirrors-- one the Christ and one the Holy Spirit--that is to say, that we have seen three Suns, one in heaven and the two others on the earth, we speak truly. And if we say that there is one Sun, and it is pure singleness, and has no partner and equal, we again speak truly.    
The epitome of the discourse is that the Reality of Christ was a clear mirror, and the Sun of Reality--that is to say, the Essence of Oneness, with its infinite perfections and attributes--became visible in the mirror. The meaning is not that the Sun, which is the Essence of the Divinity, became divided and multiplied--for the Sun is one--but it appeared in the mirror. This is why Christ said, "The Father is in the Son," meaning that the Sun is visible and manifest in this mirror.    
The Holy Spirit is the Bounty of God which becomes visible and evident in the Reality of Christ. The Sonship station is the heart of Christ, and the Holy Spirit is the station of the spirit of Christ. Hence it has become certain and proved that the Essence of Divinity is absolutely unique and has no equal, no likeness, no equivalent.    
This is the signification of the Three Persons of the Trinity. If it were otherwise, the foundations of the Religion of God would rest upon an illogical proposition which the mind could never conceive, and how can the mind be forced to believe a thing which it cannot conceive? A thing cannot be grasped by the intelligence except when it is clothed in an intelligible form; otherwise, it is but an effort of the imagination.  

It has now become clear, from this explanation, what is the meaning of the Three Persons of the Trinity. The Oneness of God is also proved.    




"And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was." 1 1. John 17:5.  
There are two kinds of priorities: one is essential and is not preceded by a cause, but its existence is in itself, as, for example, the sun has light in itself, for its shining is not dependent on the light of other stars. This is called an essential light. But the light of the moon is received from the sun, for the moon is dependent on the sun for its light; therefore, the sun, with regard to light, is the cause, and the moon becomes the effect. The former is the ancient, the precedent, the antecedent, while the latter is the preceded and the last.    
The second sort of preexistence is the preexistence of time, and that has no beginning. The Word of God is sanctified from time. 1 The past, the present, the future, all, in relation to God, are equal. Yesterday, today, tomorrow do not exist in the sun. 1. i.e., the Reality of Christ.  
In the same way there is a priority with regard to glory--that is to say, the most glorious precedes the glorious. Therefore, the Reality of Christ, Who is the Word of God, with regard to essence, attributes and glory, certainly precedes the creatures. Before appearing in the human form, the Word of God was in the utmost sanctity and glory, existing in perfect beauty and splendor in the height of its magnificence. When through the wisdom of God the Most High it shone from the heights of glory in the world of the body, the Word of God, through this body, became oppressed, so that it fell into the hands of the Jews, and became the captive of the tyrannical and ignorant, and at last was crucified. That is why He addressed God, saying: "Free Me from the bonds of the world of the body, and liberate Me from this cage, so that I may ascend to the heights of honor and glory, and attain unto the former grandeur and might which existed before the bodily world, that I may rejoice in the eternal world and may ascend to the original abode, the placeless world, the invisible kingdom."  

It is thus that you see even in the kingdom of this world--that is to say, in the realm of souls and countries-- that the glory and the grandeur of Christ appeared in this earth after His ascension. When in the world of the body He was subject to the contempt and jeers of the weakest nation of the world, the Jews, who thought it fitting to set a crown of thorns upon His sacred head. But after His ascension the bejeweled crowns of all the kings were humbled and bowed before the crown of thorns.    
Behold the glory that the Word of God attained even in this world!    




Question.--In verse 22 of chapter 15 of 1 Corinthians it is written: "For as in Adam all die, even so in Christ shall all be made alive." What is the meaning of these words?    
Answer.--Know that there are two natures in man: the physical nature and the spiritual nature. The physical nature is inherited from Adam, and the spiritual nature is inherited from the Reality of the Word of God, which is the spirituality of Christ. The physical nature is born of Adam, but the spiritual nature is born from the bounty of the Holy Spirit. The first is the source of all imperfection; the second is the source of all perfection.    
The Christ sacrificed Himself so that men might be freed from the imperfections of the physical nature and might become possessed of the virtues of the spiritual nature. This spiritual nature, which came into existence through the bounty of the Divine Reality, is the union of all perfections and appears through the breath of the Holy Spirit. It is the divine perfections; it is light, spirituality, guidance, exaltation, high aspiration, justice, love, grace, kindness to all, philanthropy, the essence of life. It is the reflection of the splendor of the Sun of Reality.    
The Christ is the central point of the Holy Spirit: He is born of the Holy Spirit; He is raised up by the Holy Spirit; He is the descendant of the Holy Spirit--that is to say, that the Reality of Christ does not descend from Adam; no, it is born of the Holy Spirit. Therefore, this verse in Corinthians, "As in Adam all die, even so in Christ shall all be made alive," means, according to this terminology, that Adam 1 is the father of man--that is to say, He is the cause of the physical life of mankind; His was the physical fatherhood. He is a living soul, but He is not the giver of spiritual life, whereas Christ is the cause of the spiritual life of man, and with regard to the spirit, His was the spiritual fatherhood. Adam is a living soul; Christ is a quickening spirit. 1. Abu'l-bashar, i.e., the father of man, is one of the titles given by the Muslims to Adam.

This physical world of man is subject to the power of the lusts, and sin is the consequence of this power of the lusts, for it is not subject to the laws of justice and holiness. The body of man is a captive of nature; it will act in accordance with whatever nature orders. It is, therefore, certain that sins such as anger, jealousy, dispute, covetousness, avarice, ignorance, prejudice, hatred, pride and tyranny exist in the physical world. All these brutal qualities exist in the nature of man. A man who has not had a spiritual education is a brute. Like the savages of Africa, whose actions, habits and morals are purely sensual, they act according to the demands of nature to such a degree that they rend and eat one another. Thus it is evident that the physical world of man is a world of sin. In this physical world man is not distinguished from the animal.    
All sin comes from the demands of nature, and these demands, which arise from the physical qualities, are not sins with respect to the animals, while for man they are sin. The animal is the source of imperfections, such as anger, sensuality, jealousy, avarice, cruelty, pride: all these defects are found in animals but do not constitute sins. But in man they are sins.    
Adam is the cause of man's physical life; but the Reality of Christ--that is to say, the Word of God--is the cause of spiritual life. It is "a quickening spirit," meaning that all the imperfections which come from the requirements of the physical life of man are transformed into human perfections by the teachings and education of that spirit. Therefore, Christ was a quickening spirit, and the cause of life in all mankind.  

Adam was the cause of physical life, and as the physical world of man is the world of imperfections, and imperfections are the equivalent of death, Paul compared the physical imperfections to death.    
But the mass of the Christians believe that, as Adam ate of the forbidden tree, He sinned in that He disobeyed, and that the disastrous consequences of this disobedience have been transmitted as a heritage and have remained among His descendants. Hence Adam became the cause of the death of humanity. This explanation is unreasonable and evidently wrong, for it means that all men, even the Prophets and the Messengers of God, without committing any sin or fault, but simply because they are the posterity of Adam, have become without reason guilty sinners, and until the day of the sacrifice of Christ were held captive in hell in painful torment. This is far from the justice of God. If Adam was a sinner, what is the sin of Abraham? What is the fault of Isaac, or of Joseph? Of what is Moses guilty?    
But Christ, Who is the Word of God, sacrificed Himself. This has two meanings, an apparent and an esoteric meaning. The outward meaning is this: Christ's intention was to represent and promote a Cause which was to educate the human world, to quicken the children of Adam, and to enlighten all mankind; and since to represent such a great Cause--a Cause which was antagonistic to all the people of the world and all the nations and kingdoms-- meant that He would be killed and crucified, so Christ in proclaiming His mission sacrificed His life. He regarded the cross as a throne, the wound as a balm, the poison as honey and sugar. He arose to teach and educate men, and so He sacrificed Himself to give the spirit of life. He perished in body so as to quicken others by the spirit.  

The second meaning of sacrifice is this: Christ was like a seed, and this seed sacrificed its own form so that the tree might grow and develop. Although the form of the seed was destroyed, its reality became apparent in perfect majesty and beauty in the form of a tree.    
The position of Christ was that of absolute perfection; He made His divine perfections shine like the sun upon all believing souls, and the bounties of the light shone and radiated in the reality of men. This is why He says: "I am the bread which descended from heaven; whosoever shall eat of this bread will not die" 1 --that is to say, that whosoever shall partake of this divine food will attain unto eternal life: that is, every one who partakes of this bounty and receives these perfections will find eternal life, will obtain preexistent favors, will be freed from the darkness of error, and will be illuminated by the light of His guidance. 1. Cf. John 6:41, 50, 58.  
The form of the seed was sacrificed for the tree, but its perfections, because of this sacrifice, became evident and apparent--the tree, the branches, the leaves and the blossoms being concealed in the seed. When the form of the seed was sacrificed, its perfections appeared in the perfect form of leaves, blossoms and fruits.    




Question.--What is the truth of the story of Adam, and His eating of the fruit of the tree?    
Answer.--In the Bible it is written that God put Adam in the garden of Eden, to cultivate and take care of it, and said to Him: "Eat of every tree of the garden except the tree of good and evil, for if You eat of that, You will die." 1 Then it is said that God caused Adam to sleep, and He took one of His ribs and created woman in order that she might be His companion. After that it is said the serpent induced the woman to eat of the tree, saying: "God has forbidden you to eat of the tree in order that your eyes may not be opened, and that you may not know good from evil." 2 Then Eve ate from the tree and gave unto Adam, Who also ate; their eyes were opened, they found themselves naked, and they hid their bodies with leaves. In consequence of this act they received the reproaches of God. God said to Adam: "Hast Thou eaten of the forbidden tree?" Adam answered: "Eve tempted Me, and I did eat." God then reproved Eve; Eve said: "The serpent tempted me, and I did eat." For this the serpent was cursed, and enmity was put between the serpent and Eve, and between their descendants. And God said: "The man is become like unto Us, knowing good and evil, and perhaps He will eat of the tree of life and live forever." So God guarded the tree of life. 3 1. Cf. Gen. 2:16-17.

2. Cf. Gen. 3:5.

3. Cf. Gen. 3:11-15,22.

If we take this story in its apparent meaning, according to the interpretation of the masses, it is indeed extraordinary. The intelligence cannot accept it, affirm it, or imagine it; for such arrangements, such details, such speeches and reproaches are far from being those of an intelligent man, how much less of the Divinity--that Divinity Who has organized this infinite universe in the most perfect form, and its innumerable inhabitants with absolute system, strength and perfection.  

We must reflect a little: if the literal meaning of this story were attributed to a wise man, certainly all would logically deny that this arrangement, this invention, could have emanated from an intelligent being. Therefore, this story of Adam and Eve who ate from the tree, and their expulsion from Paradise, must be thought of simply as a symbol. It contains divine mysteries and universal meanings, and it is capable of marvelous explanations. Only those who are initiated into mysteries, and those who are near the Court of the All-Powerful, are aware of these secrets. Hence these verses of the Bible have numerous meanings.    
We will explain one of them, and we will say: Adam signifies the heavenly spirit of Adam, and Eve His human soul. For in some passages in the Holy Books where women are mentioned, they represent the soul of man. The tree of good and evil signifies the human world; for the spiritual and divine world is purely good and absolutely luminous, but in the human world light and darkness, good and evil, exist as opposite conditions.    
The meaning of the serpent is attachment to the human world. This attachment of the spirit to the human world led the soul and spirit of Adam from the world of freedom to the world of bondage and caused Him to turn from the Kingdom of Unity to the human world. When the soul and spirit of Adam entered the human world, He came out from the paradise of freedom and fell into the world of bondage. From the height of purity and absolute goodness, He entered into the world of good and evil.  

The tree of life is the highest degree of the world of existence: the position of the Word of God, and the supreme Manifestation. Therefore, that position has been preserved; and, at the appearance of the most noble supreme Manifestation, it became apparent and clear. For the position of Adam, with regard to the appearance and manifestation of the divine perfections, was in the embryonic condition; the position of Christ was the condition of maturity and the age of reason; and the rising of the Greatest Luminary 1 was the condition of the perfection of the essence and of the qualities. This is why in the supreme Paradise the tree of life is the expression for the center of absolutely pure sanctity--that is to say, of the divine supreme Manifestation. From the days of Adam until the days of Christ, They spoke little of eternal life and the heavenly universal perfections. This tree of life was the position of the Reality of Christ; through His manifestation it was planted and adorned with everlasting fruits. 1. Bahá'u'lláh.  
Now consider how far this meaning conforms to the reality. For the spirit and the soul of Adam, when they were attached to the human world, passed from the world of freedom into the world of bondage, and His descendants continued in bondage. This attachment of the soul and spirit to the human world, which is sin, was inherited by the descendants of Adam, and is the serpent which is always in the midst of, and at enmity with, the spirits and the descendants of Adam. That enmity continues and endures. For attachment to the world has become the cause of the bondage of spirits, and this bondage is identical with sin, which has been transmitted from Adam to His posterity. It is because of this attachment that men have been deprived of essential spirituality and exalted position.  

When the sanctified breezes of Christ and the holy light of the Greatest Luminary 1 were spread abroad, the human realities--that is to say, those who turned toward the Word of God and received the profusion of His bounties-- were saved from this attachment and sin, obtained everlasting life, were delivered from the chains of bondage, and attained to the world of liberty. They were freed from the vices of the human world, and were blessed by the virtues of the Kingdom. This is the meaning of the words of Christ, "I gave My blood for the life of the world" 2 --that is to say, I have chosen all these troubles, these sufferings, calamities, and even the greatest martyrdom, to attain this object, the remission of sins (that is, the detachment of spirits from the human world, and their attraction to the divine world) in order that souls may arise who will be the very essence of the guidance of mankind, and the manifestations of the perfections of the Supreme Kingdom. 1. Bahá'u'lláh.

2. Cf. John 6:51.

Observe that if, according to the suppositions of the People of the Book, 1 the meaning were taken in its exoteric sense, it would be absolute injustice and complete predestination. If Adam sinned by going near the forbidden tree, what was the sin of the glorious Abraham, and what was the error of Moses the Interlocutor? What was the crime of Noah the Prophet? What was the transgression of Joseph the Truthful? What was the iniquity of the Prophets of God, and what was the trespass of John the Chaste? Would the justice of God have allowed these enlightened Manifestations, on account of the sin of Adam, to find torment in hell until Christ came and by the sacrifice of Himself saved them from excruciating tortures? Such an idea is beyond every law and rule and cannot be accepted by any intelligent person. 1. Jews and Christians.

No; it means what has already been said: Adam is the spirit of Adam, and Eve is His soul; the tree is the human world, and the serpent is that attachment to this world which constitutes sin, and which has infected the descendants of Adam. Christ by His holy breezes saved men from this attachment and freed them from this sin. The sin in Adam is relative to His position. Although from this attachment there proceed results, nevertheless, attachment to the earthly world, in relation to attachment to the spiritual world, is considered as a sin. The good deeds of the righteous are the sins of the Near Ones. This is established. So bodily power is not only defective in relation to spiritual power; it is weakness in comparison. In the same way, physical life, in comparison with eternal life in the Kingdom, is considered as death. So Christ called the physical life death, and said: "Let the dead bury their dead." 1 Though those souls possessed physical life, yet in His eyes that life was death. 1. Matt. 8:22.  
This is one of the meanings of the biblical story of Adam. Reflect until you discover the others.    
Salutations be upon you.    




Question.--"Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."-- (Matt. 12:31-32)    
Answer.--The holy realities of the Manifestations of God have two spiritual positions. One is the place of manifestation, which can be compared to the position of the globe of the sun, and the other is the resplendency of the manifestation, which is like its light and radiance; these are the perfections of God--in other words, the Holy Spirit. For the Holy Spirit is the divine bounties and lordly perfections, and these divine perfections are as the rays and heat of the sun. The brilliant rays of the sun constitute its being, and without them it would not be the sun. If the manifestation and the reflection of the divine perfections were not in Christ, Jesus would not be the Messiah. He is a Manifestation because He reflects in Himself the divine perfections. The Prophets of God are manifestations for the lordly perfections--that is, the Holy Spirit is apparent in Them.    
If a soul remains far from the manifestation, he may yet be awakened; for he did not recognize the manifestation of the divine perfections. But if he loathe the divine perfections themselves--in other words, the Holy Spirit--it is evident that he is like a bat which hates the light.  

This detestation of the light has no remedy and cannot be forgiven--that is to say, it is impossible for him to come near unto God. This lamp is a lamp because of its light; without the light it would not be a lamp. Now if a soul has an aversion for the light of the lamp, he is, as it were, blind, and cannot comprehend the light; and blindness is the cause of everlasting banishment from God.    
It is evident that the souls receive grace from the bounty of the Holy Spirit which appears in the Manifestations of God, and not from the personality of the Manifestation. Therefore, if a soul does not receive grace from the bounties of the Holy Spirit, he remains deprived of the divine gift, and the banishment itself puts the soul beyond the reach of pardon.    
This is why many people who were the enemies of the Manifestations, and who did not recognize Them, when once they had known Them became Their friends. So enmity toward the Manifestation did not become the cause of perpetual banishment, for they who indulged in it were the enemies of the light-holders, not knowing that They were the shining lights of God. They were not the enemies of the light, and when once they understood that the light-holder was the place of manifestation of the light, they became sincere friends of it.    
The meaning is this: to remain far from the light-holder does not entail everlasting banishment, for one may become awakened and vigilant; but enmity toward the light is the cause of everlasting banishment, and for this there is no remedy.    




Question.--In the Gospel Christ said: "Many are called, but few are chosen," 1 and in the Qur'án it is written: "He will confer particular mercy on whom He pleaseth." What is the wisdom of this? 1. Matt. 22:14.  
Answer.--Know that the order and the perfection of the whole universe require that existence should appear in numberless forms. For existing beings could not be embodied in only one degree, one station, one kind, one species and one class; undoubtedly, the difference of degrees and distinction of forms, and the variety of genus and species, are necessary--that is to say, the degree of mineral, vegetable, animal substances, and of man, are inevitable; for the world could not be arranged, adorned, organized and perfected with man alone. In the same way, with only animals, only plants or only minerals, this world could not show forth beautiful scenery, exact organization and exquisite adornment. Without doubt it is because of the varieties of degrees, stations, species and classes that existence becomes resplendent with utmost perfection.    
For example, if this tree were entirely fruit, the vegetable perfections could not be attained; for leaves, blossoms and fruits are all necessary so that the tree may be adorned with utmost beauty and perfection.    
In the same way consider the body of man. It must be composed of different organs, parts and members. Humanbeauty and perfection require the existence of the ear, the eye, the brain and even that of the nails and hair; if man were all brain, eyes or ears, it would be equivalent to imperfection. So the absence of hair, eyelashes, teeth and nails would be an absolute defect, though in comparison with the eye they are without feeling, and in this resemble the mineral and plant; but their absence in the body of man is necessarily faulty and displeasing.  

As the degrees of existence are different and various, some beings are higher in the scale than others. Therefore, it is by the will and wish of God that some creatures are chosen for the highest degree, as man, and some others are placed in the middle degree, as the vegetable, and some are left in the lowest degree, like the mineral.    
It is from the bounty of God that man is selected for the highest degree; and the differences which exist between men in regard to spiritual progress and heavenly perfections are also due to the choice of the Compassionate One. For faith, which is life eternal, is the sign of bounty, and not the result of justice. The flame of the fire of love, in this world of earth and water, comes through the power of attraction and not by effort and striving. Nevertheless, by effort and perseverance, knowledge, science and other perfections can be acquired; but only the light of the Divine Beauty can transport and move the spirits through the force of attraction. Therefore, it is said: "Many are called, but few are chosen." 1 1. Matt. 22:14.  
But the material beings are not despised, judged and held responsible for their own degree and station. For example, mineral, vegetable and animal in their various degrees are acceptable; but if in their own degree they remain imperfect, they are blamable, the degree itself being purely perfect.    
The differences among mankind are of two sorts: one is a difference of station, and this difference is not blameworthy. The other is a difference of faith and assurance; the loss of these is blameworthy, for then the soul is overwhelmed by his desires and passions, which deprive him of these blessings and prevent him from feeling the power of attraction of the love of God. Though that man is praiseworthy and acceptable in his station, yet as he is deprived of the perfections of that degree, he will become a source of imperfections, for which he is held responsible. 1 1. Cf. "The Causes of Differences in the Characters of Men," p. 212.




Question.--Will you explain the subject of Return?    
Answer.--Bahá'u'lláh has explained this question fully and clearly in the Íqán. 1 Read it, and the truth of this subject will become apparent. But since you have asked about it, I will explain it briefly. We will begin to elucidate it from the Gospel, for there it is plainly said that when John, the son of Zacharias, appeared and gave to men the glad tidings of the Kingdom of God, they asked him, "Who art thou? Art thou the promised Messiah?" He replied, "I am not the Messiah." Then they asked him, "Art thou Elijah?" He said, "I am not." 2 These words prove and show that John, the son of Zacharias, was not the promised Elias. But on the day of the transfiguration on Mount Tabor Christ said plainly that John, the son of Zacharias, was the promised Elias. 1. Cf. p. 110, n. 2.

2. Cf. John 1:19-21.

In chapter 9, verses 11-13, of the Gospel of Mark, it is said: "And they asked Him, saying, Why say the scribes that Elias must first come? And He answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that He must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him."    
In chapter 17, verse 13, of Matthew, it is said: "Then the disciples understood that He spake unto them of John the Baptist."  

They asked John the Baptist, "Are you Elias?" He answered, "No, I am not," although it is said in the Gospel that John was the promised Elias, and Christ also said so clearly. 1 Then if John was Elias, why did he say, "I am not"? And if he was not Elias, why did Christ say that he was? 1. Cf. John 1:21.  
The explanation is this: not the personality, but the reality of the perfections, is meant--that is to say, the same perfections that were in Elias existed in John the Baptist and were exactly realized in him. Therefore, John the Baptist was the promised Elias. In this case not the essence, 1 but the qualities, are regarded. For example, there was a flower last year, and this year there is also a flower; I say the flower of last year has returned. Now, I do not mean that same flower in its exact individuality has come back; but as this flower has the same qualities as that of last year--as it has the same perfume, delicacy, color and form--I say the flower of last year has returned, and this flower is the former flower. When spring comes, we say last year's spring has come back because all that was found in last year's spring exists in this spring. That is why Christ said, "You will see all that happened in the days of the former Prophets." 1. i.e., the individuality.  
We will give another illustration. The seed of last year is sown, branches and leaves grow forth, blossoms and fruits appear, and all has again returned to seed. When this second seed is planted, a tree will grow from it, and once more those branches, leaves, blossoms and fruits will return, and that tree will appear in perfection. As the beginning was a seed and the end is a seed, we say that the seed has returned. When we look at the substance of the tree, it is another substance, but when we look at the blossoms, leaves and fruits, the same fragrance, delicacy and taste are produced. Therefore, the perfection of the tree has returned a second time.  

In the same way, if we regard the return of the individual, it is another individual; but if we regard the qualities and perfections, the same have returned. Therefore, when Christ said, "This is Elias," He meant: this person is a manifestation of the bounty, the perfections, the character, the qualities and the virtues of Elias. John the Baptist said, "I am not Elias." Christ considered the qualities, the perfections, the character and the virtues of both, and John regarded his substance and individuality. It is like this lamp: it was here last night, and tonight it is also lighted, and tomorrow night it will also shine. We say that the lamp of this night is the same light as that of last night, and that it has returned. It refers to the light, and not to the oil, the wick or the holder.    
This subject is fully and clearly explained in the Kitáb-i-Iqán.    




Question.--In the Gospel of St. Matthew it is said: "Thou art Peter, and upon this rock I will build My church." 1 What is the meaning of this verse? 1. Matt. 16:18.  
Answer.--This utterance of Christ is a confirmation of the statement of Peter, when Christ asked: Whom do you believe Me to be? and Peter answered: I believe that "Thou art the Son of the living God." Then Christ said to him: "Thou art Peter" 1 --for Cephas in Aramaic means rock--"and upon this rock I will build My church." For the others in answer to Christ said that He was Elias, and some said John the Baptist, and some others Jeremias or one of the Prophets. 2 1. It is well known that Peter's real name was Simon, but Christ called him Cephas, which corresponds to the Greek word petras, which means rock.

2. Cf. Matt. 16:14-18.

Christ wished by suggestion, or an allusion, to confirm the words of Peter; so on account of the suitability of his name, Peter, He said: "and upon this rock I will build My church," meaning, thy belief that Christ is the Son of the living God will be the foundation of the Religion of God, and upon this belief the foundation of the church of God--which is the Law of God--shall be established.    
The existence of the tomb of Peter in Rome is doubtful; it is not authenticated. Some say it is in Antioch.    
Moreover, let us compare the lives of some of the Popes with the religion of Christ. Christ, hungry and without shelter, ate herbs in the wilderness, and was unwilling to hurt the feelings of anyone. The Pope sits in a carriage covered with gold and passes his time in the utmost splendor, amidst such pleasures and luxuries, such riches and adoration, as kings have never had.  

Christ hurt no one, but some of the Popes killed innocent people: refer to history. How much blood the Popes have shed merely to retain temporal power! For mere differences of opinion they arrested, imprisoned and slew thousands of the servants of the world of humanity and learned men who had discovered the secrets of nature. To what a degree they opposed the truth!    
Reflect upon the instructions of Christ, and investigate the habits and customs of the Popes. Consider: is there any resemblance between the instructions of Christ and the manner of government of the Popes? We do not like to criticize, but the history of the Vatican is very extraordinary. The purport of our argument is this, that the instructions of Christ are one thing, and the manner of the Papal government is quite another; they do not agree. See how many Protestants have been killed by the order of the Popes, how many tyrannies and oppressions have been countenanced, and how many punishments and tortures have been inflicted! Can any of the sweet fragrances of Christ be detected in these actions? No! in the name of God! These people did not obey Christ, while Saint Barbara, whose picture is before us, did obey Christ, and followed in His footsteps, and put His commands into practice. Among the Popes there are also some blessed souls who followed in the footsteps of Christ, particularly in the first centuries of the Christian era when temporal things were lacking and the tests of God were severe. But when they came into possession of governmental power, and worldly honor and prosperity were gained, the Papal government entirely forgot Christ and was occupied with temporal power, grandeur, comfort and luxuries. It killed people, opposed the diffusion of learning, tormented the men of science, obstructed the light of knowledge, and gave the order to slay and to pillage. Thousands of souls, men of science and learning, and sinless ones, perished in the prisons of Rome. With all these proceedings and actions, how can the Vicarship of Christ be believed in?  

The Papal See has constantly opposed knowledge; even in Europe it is admitted that religion is the opponent of science, and that science is the destroyer of the foundations of religion. While the religion of God is the promoter of truth, the founder of science and knowledge, it is full of goodwill for learned men; it is the civilizer of mankind, the discoverer of the secrets of nature, and the enlightener of the horizons of the world. Consequently, how can it be said to oppose knowledge? God forbid! Nay, for God, knowledge is the most glorious gift of man and the most noble of human perfections. To oppose knowledge is ignorant, and he who detests knowledge and science is not a man, but rather an animal without intelligence. For knowledge is light, life, felicity, perfection, beauty and the means of approaching the Threshold of Unity. It is the honor and glory of the world of humanity, and the greatest bounty of God. Knowledge is identical with guidance, and ignorance is real error.    
Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives!    




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 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.