Part Three







Know that, speaking generally, there are five divisions of the spirit. First the vegetable spirit: this is a power which results from the combination of elements and the mingling of substances by the decree of the Supreme God, and from the influence, the effect and connection of other existences. When these substances and elements are separated from each other, the power of growth also ceases to exist. So, to use another figure, electricity results from the combination of elements, and when these elements are separated, the electric force is dispersed and lost. Such is the vegetable spirit.    
After this is the animal spirit, which also results from the mingling and combination of elements. But this combination is more complete, and through the decree of the Almighty Lord a perfect mingling is obtained, and the animal spirit--in other words, the power of the senses --is produced. It will perceive the reality of things from that which is seen and visible, audible, edible, tangible, and that which can be smelled. After the dissociation and decomposition of the combined elements this spirit also will naturally disappear. It is like this lamp which you see: when the oil and wick and fire are brought together, light is the result; but when the oil is finished and the wick consumed, the light will also vanish and be lost.    
The human spirit may be likened to the bounty of the sun shining on a mirror. The body of man, which is composed from the elements, is combined and mingled in the most perfect form; it is the most solid construction, the noblest combination, the most perfect existence. It grows and develops through the animal spirit. This perfected body can be compared to a mirror, and the human spirit to the sun. Nevertheless, if the mirror breaks, the bounty of the sun continues; and if the mirror is destroyed or ceases to exist, no harm will happen to the bounty of the sun, which is everlasting. This spirit has the power of discovery; it encompasses all things. All these wonderful signs, these scientific discoveries, great enterprises and important historical events which you know are due to it. From the realm of the invisible and hidden, through spiritual power, it brought them to the plane of the visible. So man is upon the earth, yet he makes discoveries in the heavens. From known realities--that is to say, from the things which are known and visible--he discovers unknown things. For example, man is in this hemisphere; but, like Columbus, through the power of his reason he discovers another hemisphere--that is, America--which was until then unknown. His body is heavy, but through the help of vehicles which he invents, he is able to fly. He is slow of movement, but by vehicles which he invents he travels to the East and West with extreme rapidity. Briefly, this power embraces all things.  

But the spirit of man has two aspects: one divine, one satanic--that is to say, it is capable of the utmost perfection, or it is capable of the utmost imperfection. If it acquires virtues, it is the most noble of the existing beings; and if it acquires vices, it becomes the most degraded existence.    
The fourth degree of spirit is the heavenly spirit; it is the spirit of faith and the bounty of God; it comes from the breath of the Holy Spirit, and by the divine power it becomes the cause of eternal life. It is the power which makes the earthly man heavenly, and the imperfect man perfect. It makes the impure to be pure, the silent eloquent; it purifies and sanctifies those made captive by carnal desires; it makes the ignorant wise.  

The fifth spirit is the Holy Spirit. This Holy Spirit is the mediator between God and His creatures. It is like a mirror facing the sun. As the pure mirror receives light from the sun and transmits this bounty to others, so the Holy Spirit is the mediator of the Holy Light from the Sun of Reality, which it gives to the sanctified realities. It is adorned with all the divine perfections. Every time it appears, the world is renewed, and a new cycle is founded. The body of the world of humanity puts on a new garment. It can be compared to the spring; whenever it comes, the world passes from one condition to another. Through the advent of the season of spring the black earth and the fields and wildernesses will become verdant and blooming, and all sorts of flowers and sweet-scented herbs will grow; the trees will have new life, and new fruits will appear, and a new cycle is founded. The appearance of the Holy Spirit is like this. Whenever it appears, it renews the world of humanity and gives a new spirit to the human realities: it arrays the world of existence in a praiseworthy garment, dispels the darkness of ignorance, and causes the radiation of the light of perfections. Christ with this power has renewed this cycle; the heavenly spring with the utmost freshness and sweetness spread its tent in the world of humanity, and the life-giving breeze perfumed the nostrils of the enlightened ones.    
In the same way, the appearance of Bahá'u'lláh was like a new springtime which appeared with holy breezes, with the hosts of everlasting life, and with heavenly power. It established the Throne of the Divine Kingdom in the center of the world and, by the power of the Holy Spirit, revived souls and established a new cycle.    




Question.--What connection has the Reality of Divinity with the Lordly Rising-places and the Divine Dawning-points?    
Answer.--Know that the Reality of Divinity or the substance of the Essence of Oneness is pure sanctity and absolute holiness--that is to say, it is sanctified and exempt from all praise. The whole of the supreme attributes of the degrees of existence, in reference to this plane, are only imaginations. It is invisible, incomprehensible, inaccessible, a pure essence which cannot be described, for the Divine Essence surrounds all things. Verily, that which surrounds is greater than the surrounded, and the surrounded cannot contain that by which it is surrounded, nor comprehend its reality. However far mind may progress, though it may reach to the final degree of comprehension, the limit of understanding, it beholds the divine signs and attributes in the world of creation and not in the world of God. For the essence and the attributes of the Lord of Unity are in the heights of sanctity, and for the minds and understandings there is no way to approach that position. "The way is closed, and seeking is forbidden."    
It is evident that the human understanding is a quality of the existence of man, and that man is a sign of God: how can the quality of the sign surround the creator of the sign?--that is to say, how can the understanding, which is a quality of the existence of man, comprehend God? Therefore, the Reality of the Divinity is hidden from all comprehension, and concealed from the minds of all men. It is absolutely impossible to ascend to that plane. We see that everything which is lower is powerless to comprehend the reality of that which is higher. So the stone, the earth, the tree, however much they may evolve, cannot comprehend the reality of man and cannot imagine the powers of sight, of hearing, and of the other senses, although they are all alike created. Therefore, how can man, the created, understand the reality of the pure Essence of the Creator? This plane is unapproachable by the understanding; no explanation is sufficient for its comprehension, and there is no power to indicate it. What has an atom of dust to do with the pure world, and what relation is there between the limited mind and the infinite world? Minds are powerless to comprehend God, and the souls become bewildered in explaining Him. "The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower." 1 1. Cf. Qur'án 6:104.

Consequently, with reference to this plane of existence, every statement and elucidation is defective, all praise and all description are unworthy, every conception is vain, and every meditation is futile. But for this Essence of the essences, this Truth of truths, this Mystery of mysteries, there are reflections, auroras, appearances and resplendencies in the world of existence. The dawning-place of these splendors, the place of these reflections, and the appearance of these manifestations are the Holy Dawning-places, the Universal Realities and the Divine Beings, Who are the true mirrors of the sanctified Essence of God. All the perfections, the bounties, the splendors which come from God are visible and evident in the Reality of the Holy Manifestations, like the sun which is resplendent in a clear polished mirror with all its perfections and bounties. If it be said that the mirrors are the manifestations of the sun and the dawning-places of the rising star, this does not mean that the sun has descended from the height of its sanctity and become incorporated in the mirror, nor that the Unlimited Reality is limited to this place of appearance. God forbid! This is the belief of the adherents of anthropomorphism. No; all the praises, the descriptions and exaltations refer to the Holy Manifestations--that is to say, all the descriptions, the qualities, the names and the attributes which we mention return to the Divine Manifestations; but as no one has attained to the reality of the Essence of Divinity, so no one is able to describe, explain, praise or glorify it. Therefore, all that the human reality knows, discovers and understands of the names, the attributes and the perfections of God refer to these Holy Manifestations. There is no access to anything else: "the way is closed, and seeking is forbidden."  

Nevertheless, we speak of the names and attributes of the Divine Reality, and we praise Him by attributing to Him sight, hearing, power, life and knowledge. We affirm these names and attributes, not to prove the perfections of God, but to deny that He is capable of imperfections. When we look at the existing world, we see that ignorance is imperfection and knowledge is perfection; therefore, we say that the sanctified Essence of God is wisdom. Weakness is imperfection, and power is perfection; consequently, we say that the sanctified Essence of God is the acme of power. It is not that we can comprehend His knowledge, His sight, His power and life, for it is beyond our comprehension; for the essential names and attributes of God are identical with His Essence, and His Essence is above all comprehension. If the attributes are not identical with the Essence, there must also be a multiplicity of preexistences, and differences between the attributes and the Essence must also exist; and as Preexistence is necessary, therefore, the sequence of preexistences would become infinite. This is an evident error.  

Accordingly all these attributes, names, praises and eulogies apply to the Places of Manifestation; and all that we imagine and suppose beside them is mere imagination, for we have no means of comprehending that which is invisible and inaccessible. This is why it is said: "All that you have distinguished through the illusion of your imagination in your subtle mental images is but a creation like unto yourself, and returns to you." 1 It is clear that if we wish to imagine the Reality of Divinity, this imagination is the surrounded, and we are the surrounding one; and it is sure that the one who surrounds is greater than the surrounded. From this it is certain and evident that if we imagine a Divine Reality outside of the Holy Manifestations, it is pure imagination, for there is no way to approach the Reality of Divinity which is not cut off to us, and all that we imagine is mere supposition. 1. From a hádith.  
Therefore, reflect that different peoples of the world are revolving around imaginations and are worshipers of the idols of thoughts and conjectures. They are not aware of this; they consider their imaginations to be the Reality which is withdrawn from all comprehension and purified from all descriptions. They regard themselves as the people of Unity, and the others as worshipers of idols; but idols at least have a mineral existence, while the idols of thoughts and the imaginations of man are but fancies; they have not even mineral existence. "Take heed ye who are endued with discernment." 1 1. Qur'án 59:2.  
Know that the attributes of perfection, the splendor of the divine bounties, and the lights of inspiration are visible and evident in all the Holy Manifestations; but the glorious Word of God, Christ, and the Greatest Name, Bahá'u'lláh, are manifestations and evidences which are beyond imagination, for They possess all the perfections of the former Manifestations; and more than that, They possess some perfections which make the other Manifestations dependent upon Them. So all the Prophets of Israel were centers of inspiration; Christ also was a receiver of inspiration, but what a difference between the inspiration of the Word of God and the revelations of Isaiah, Jeremiah and Elijah!  

Reflect that light is the expression of the vibrations of the etheric matter: the nerves of the eye are affected by these vibrations, and sight is produced. The light of the lamp exists through the vibration of the etheric matter; so also does that of the sun, but what a difference between the light of the sun and that of the stars or the lamp!    
The spirit of man appears and is manifest in the embryonic condition, and also in that of childhood and of maturity, and it is resplendent and evident in the condition of perfection. The spirit is one, but in the embryonic condition the power of sight and of hearing is lacking. In the state of maturity and perfection it appears in the utmost splendor and brilliance. In the same way the seed in the beginning becomes leaves and is the place where the vegetable spirit appears; in the condition of fruit it manifests the same spirit--that is to say, the power of growth appears in the utmost perfection; but what a difference between the condition of the leaves and that of the fruit! For from the fruit a hundred thousand leaves appear, though they all grow and develop through the same vegetable spirit. Notice the difference between the virtues and perfections of Christ, the splendors and brilliance of Bahá'u'lláh, and the virtues of the Prophets of Israel, such as Ezekiel or Samuel. All were the manifestations of inspiration, but between them there is an infinite difference. Salutations!    




Know that the Holy Manifestations, though They have the degrees of endless perfections, yet, speaking generally, have only three stations. The first station is the physical; the second station is the human, which is that of the rational soul; the third is that of the divine appearance and the heavenly splendor.    
The physical station is phenomenal; it is composed of elements, and necessarily everything that is composed is subject to decomposition. It is not possible that a composition should not be disintegrated.    
The second is the station of the rational soul, which is the human reality. This also is phenomenal, and the Holy Manifestations share it with all mankind.    
Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence, it is eternal. The spirit of man has a beginning, but it has no end; it continues eternally. In the same way the species existing on this earth are phenomenal, for it is established that there was a time when these species did not exist on the surface of the earth. Moreover, the earth has not always existed, but the world of existence has always been, for the universe is not limited to this terrestrial globe. The meaning of this is that, although human souls are phenomenal, they are nevertheless immortal, everlasting and perpetual; for the world of things is the world of imperfection in comparison with that of man, and the world of man is the world of perfection in comparison with that of things. When imperfections reach the station of perfection, they become eternal. 1 This is an example of which you must comprehend the meaning. 1. i.e., in the kingdom of man, where alone the Spirit manifests immortality. Cf. "Five Aspects of Spirit," p. 143; "The State of Man and His Progress after Death," p. 235, etc.

The third station is that of the divine appearance and heavenly splendor: it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies and not to the divine world. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing--there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency. Therefore, the reality of prophethood, which is the Word of God and the perfect state of manifestation, did not have any beginning and will not have any end; its rising is different from all others and is like that of the sun. For example, its dawning in the sign of Christ was with the utmost splendor and radiance, and this is eternal and everlasting. See how many conquering kings there have been, how many statesmen and princes, powerful organizers, all of whom have disappeared, whereas the breezes of Christ are still blowing; His light is still shining; His melody is still resounding; His standard is still waving; His armies are still fighting; His heavenly voice is still sweetly melodious; His clouds are still showering gems; His lightning is still flashing; His reflection is still clear and brilliant; His splendor is still radiating and luminous; and it is the same with those souls who are under His protection and are shining with His light.  

Then it is evident that the Manifestations possess three conditions: the physical condition, the condition of the rational soul, and the condition of the divine appearance and heavenly splendor. The physical condition will certainly become decomposed, but the condition of the rational soul, though it has a beginning, has no end: nay, it is endowed with everlasting life. But the Holy Reality, of which Christ says, "The Father is in the Son," 1 has neither beginning nor end. When beginning is spoken of, it signifies the state of manifesting; and, symbolically, the condition of silence is compared to sleep. For example, a man is sleeping--when he begins to speak, he is awake-- but it is always the same individual, whether he be asleep or awake; no difference has occurred in his station, his elevation, his glory, his reality or his nature. The state of silence is compared to sleep, and that of manifestation to wakefulness. A man sleeping or waking is the same man; sleep is one state, and wakefulness is another. The time of silence is compared to sleep, and manifestation and guidance are compared to wakefulness. 1. Cf. John 14:11; 17:21.  
In the Gospel it is said, "In the beginning was the Word, and the Word was with God." 1 Then it is evident and clear that Christ did not reach to the station of Messiahship and its perfections at the time of baptism, when the Holy Spirit descended upon Him in the likeness of a dove. Nay, the Word of God from all eternity has always been, and will be, in the exaltation of sanctification. 1. John 1:1.  




We said that the Manifestations have three planes. First, the physical reality, which depends upon the body; second, the individual reality, that is to say, the rational soul; third, the divine appearance, which is the divine perfections, the cause of the life of existence, of the education of souls, of the guidance of people, and of the enlightenment of the contingent world.    
The physical state is the human state which perishes because it is composed of elements, and all that is composed of elements will necessarily be decomposed and dispersed.    
But the individual reality of the Manifestations of God is a holy reality, and for that reason it is sanctified and, in that which concerns its nature and quality, is distinguished from all other things. It is like the sun, which by its essential nature produces light and cannot be compared to the moon, just as the particles that compose the globe of the sun cannot be compared with those which compose the moon. The particles and organization of the former produce rays, but the particles of which the moon is composed do not produce rays but need to borrow light. So other human realities are those souls who, like the moon, take light from the sun; but that Holy Reality is luminous in Himself.    
The third plane of that Being 1 is the Divine Bounty, the splendor of the Preexistent Beauty, and the radiance of the light of the Almighty. The individual realities of the Divine Manifestations have no separation from the Bounty of God and the Lordly Splendor. In the same way, the orb of the sun has no separation from the light. Therefore, it may be said that the ascension of the Holy Manifestation is simply the leaving of this elemental form. For example, if a lamp illumines this niche, and if its light ceases to illuminate it because the niche is destroyed, the bounty of the lamp is not cut off. Briefly, in the Holy Manifestations the Preexistent Bounty is like the light, the individuality is represented by the glass globe, and the human body is like the niche: if the niche is destroyed, the lamp continues to burn. The Divine Manifestations are so many different mirrors because They have a special individuality, but that which is reflected in the mirrors is one sun. It is clear that the reality of Christ is different from that of Moses. 1. The Manifestation.

Verily, from the beginning that Holy Reality 1 is conscious of the secret of existence, and from the age of childhood signs of greatness appear and are visible in Him. Therefore, how can it be that with all these bounties and perfections He should have no consciousness? 1. The Manifestation.  
We have mentioned that the Holy Manifestations have three planes. The physical condition, the individual reality, and the center of the appearance of perfection: it is like the sun, its heat and its light. Other individuals have the physical plane, the plane of the rational soul--the spirit and mind. 1 So the saying, "I was asleep, and the divine breezes passed over Me, and I awoke," is like Christ's saying, "The body is sad, and the spirit is happy," or again, "I am afflicted," or "I am at ease," or "I am troubled"--these refer to the physical condition and have no reference to the individual reality nor to the manifestation of the Divine Reality. Thus consider what thousands of vicissitudes can happen to the body of man, but the spirit is not affected by them; it may even be that some members of the body are entirely crippled, but the essence of the mind remains and is everlasting. A thousand accidents may happen to a garment, but for the wearer of it there is no danger. These words which Bahá'u'lláh said, "I was asleep, and the breeze passed over Me, and awakened Me," refer to the body. 1. Cf. "Soul, Spirit and Mind," p. 208.

In the world of God there is no past, no future and no present; all are one. So when Christ said, "In the beginning was the Word" 1 --that means it was, is and shall be; for in the world of God there is no time. Time has sway over creatures but not over God. For example, in the prayer He says, "Hallowed be Thy name"; the meaning is that Thy name was, is and shall be hallowed. 2 Morning, noon and evening are related to this earth, but in the sun there is neither morning, noon nor evening. 1. Cf. John 1:1.

2. Matt. 6:9; Luke 11:2.





Question.--One of the powers possessed by the Divine Manifestations is knowledge. To what extent is it limited?    
Answer.--Knowledge is of two kinds. One is subjective and the other objective knowledge--that is to say, an intuitive knowledge and a knowledge derived from perception.    
The knowledge of things which men universally have is gained by reflection or by evidence--that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited because it depends upon effort and attainment.    
But the second sort of knowledge, which is the knowledge of being, is intuitive; it is like the cognizance and consciousness that man has of himself.    
For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift.    
Since the Sanctified Realities, the supreme Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore, Their knowledge is divine knowledge, and not acquired--that is to say, it is a holy bounty; it is a divine revelation.  

We will mention an example expressly for the purpose of comprehending this subject. The most noble being on the earth is man. He embraces the animal, vegetable and mineral kingdoms--that is to say, these conditions are contained in him to such an extent that he is the possessor of these conditions and states; he is aware of their mysteries and of the secrets of their existence. This is simply an example and not an analogy. Briefly, the supreme Manifestations of God are aware of the reality of the mysteries of beings. Therefore, They establish laws which are suitable and adapted to the state of the world of man, for religion is the essential connection which proceeds from the realities of things. The Manifestation--that is, the Holy Lawgiver--unless He is aware of the realities of beings, will not comprehend the essential connection which proceeds from the realities of things, and He will certainly not be able to establish a religion conformable to the facts and suited to the conditions. The Prophets of God, the supreme Manifestations, are like skilled physicians, and the contingent world is like the body of man: the divine laws are the remedy and treatment. Consequently, the doctor must be aware of, and know, all the members and parts, as well as the constitution and state of the patient, so that he can prescribe a medicine which will be beneficial against the violent poison of the disease. In reality the doctor deduces from the disease itself the treatment which is suited to the patient, for he diagnoses the malady, and afterward prescribes the remedy for the illness. Until the malady be discovered, how can the remedy and treatment be prescribed? The doctor then must have a thorough knowledge of the constitution, members, organs and state of the patient, and be acquainted with all diseases and all remedies, in order to prescribe a fitting medicine.  

Religion, then, is the necessary connection which emanates from the reality of things; and as the supreme Manifestations of God are aware of the mysteries of beings, therefore, They understand this essential connection, and by this knowledge establish the Law of God.    




Question.--What is the real explanation of the cycles which occur in the world of existence?    
Answer.--Each one of the luminous bodies in this limitless firmament has a cycle of revolution which is of a different duration, and every one revolves in its own orbit, and again begins a new cycle. So the earth, every three hundred and sixty-five days, five hours, forty-eight minutes and a fraction, completes a revolution; and then it begins a new cycle--that is to say, the first cycle is again renewed. In the same way, for the whole universe, whether for the heavens or for men, there are cycles of great events, of important facts and occurrences. When a cycle is ended, a new cycle begins; and the old one, on account of the great events which take place, is completely forgotten, and not a trace or record of it will remain. As you see, we have no records of twenty thousand years ago, although we have before proved by argument that life on this earth is very ancient. It is not one hundred thousand, or two hundred thousand, or one million or two million years old; it is very ancient, and the ancient records and traces are entirely obliterated.    
Each of the Divine Manifestations has likewise a cycle, and during the cycle His laws and commandments prevail and are performed. When His cycle is completed by the appearance of a new Manifestation, a new cycle begins. In this way cycles begin, end and are renewed, until a universal cycle is completed in the world, when important events and great occurrences will take place which entirely efface every trace and every record of the past; then a new universal cycle begins in the world, for this universe has no beginning. We have before stated proofs and evidences concerning this subject; there is no need of repetition.  

Briefly, we say a universal cycle in the world of existence signifies a long duration of time, and innumerable and incalculable periods and epochs. In such a cycle the Manifestations appear with splendor in the realm of the visible until a great and supreme Manifestation makes the world the center of His radiance. His appearance causes the world to attain to maturity, and the extension of His cycle is very great. Afterward, other Manifestations will arise under His shadow, Who according to the needs of the time will renew certain commandments relating to material questions and affairs, while remaining under His shadow.
['Briefly...'] The Revelation of Bahá'u'lláh, vol. 1 p. 309
We are in the cycle which began with Adam, and its supreme Manifestation is Bahá'u'lláh.    




Question.--What is the degree of the power and the perfections of the Thrones of Reality, the Manifestations of God, and what is the limit of Their influence?    
Answer.--Consider the world of existence--that is to say, the world of material things. The solar system is dark and obscure, and in it the sun is the center of light, and all the planets of the system revolve around its might and are partakers of its bounty. The sun is the cause of life and illumination, and the means of the growth and development of all the beings of the solar system; for without the bounty of the sun no living being could exist: all would be dark and destroyed. Therefore, it is evident and clear that the sun is the center of light and the cause of the life of the beings of the solar system.    
In like manner, the Holy Manifestations of God are the centers of the light of reality, of the source of mysteries, and of the bounties of love. They are resplendent in the world of hearts and thoughts, and shower eternal graces upon the world of spirits; They give spiritual life and are shining with the light of realities and meanings. The enlightenment of the world of thought comes from these centers of light and sources of mysteries. Without the bounty of the splendor and the instructions of these Holy Beings the world of souls and thoughts would be opaque darkness. Without the irrefutable teachings of those sources of mysteries the human world would become the pasture of animal appetites and qualities, the existence of everything would be unreal, and there would be no true life. That is why it is said in the Gospel: "In the beginning was the Word," meaning that it became the cause of all life. 1 1. John 1:1.

Now consider the influence of the sun upon the earthly beings, what signs and results become evident and clear from its nearness and remoteness, from its rising or its setting. At one time it is autumn, at another time spring; or again it is summer or winter. When the sun passes the line of the equator, the life-giving spring will become manifest in splendor, and when it is in the summer solstice, the fruits will attain to the acme of perfection, grains and plants will yield their produce, and earthly beings will attain their most complete development and growth.    
In like manner, when the Holy Manifestation of God, Who is the sun of the world of His creation, shines upon the worlds of spirits, of thoughts and of hearts, then the spiritual spring and new life appear, the power of the wonderful springtime becomes visible, and marvelous benefits are apparent. As you have observed, at the time of the appearance of each Manifestation of God extraordinary progress has occurred in the world of minds, thoughts and spirits. For example, in this divine age see what development has been attained in the world of minds and thoughts, and it is now only the beginning of its dawn. Before long you will see that new bounties and divine teachings will illuminate this dark world and will transform these sad regions into the paradise of Eden.    
If we were to explain the signs and bounties of each of the Holy Manifestations, it would take too long. Think and reflect upon it yourself, and then you will attain to the truth of this subject.    




Question.--How many kinds of Prophets are there?    
Answer.--Universally, the Prophets are of two kinds. One are the independent Prophets Who are followed; the other kind are not independent and are themselves followers.    
The independent Prophets are the lawgivers and the founders of a new cycle. Through Their appearance the world puts on a new garment, the foundations of religion are established, and a new book is revealed. Without an intermediary They receive bounty from the Reality of the Divinity, and Their illumination is an essential illumination. They are like the sun which is luminous in itself: the light is its essential necessity; it does not receive light from any other star. These Dawning-places of the morn of Unity are the sources of bounty and the mirrors of the Essence of Reality.    
The other Prophets are followers and promoters, for they are branches and not independent; they receive the bounty of the independent Prophets, and they profit by the light of the Guidance of the universal Prophets. They are like the moon, which is not luminous and radiant in itself, but receives its light from the sun.    
The Manifestations of universal Prophethood Who appeared independently are, for example, Abraham, Moses, Christ, Muhammad, the Báb and Bahá'u'lláh. But the others who are followers and promoters are like Solomon, David, Isaiah, Jeremiah and Ezekiel. For the independent Prophets are founders; They establish a new religion and make new creatures of men; They change the general morals, promote new customs and rules, renew the cycle and the Law. Their appearance is like the season of spring, which arrays all earthly beings in a new garment, and gives them a new life.  

With regard to the second sort of Prophets who are followers, these also promote the Law of God, make known the Religion of God, and proclaim His word. Of themselves they have no power and might, except what they receive from the independent Prophets.    
Question.--To which category do Buddha and Confucius belong?    
Answer.--Buddha also established a new religion, and Confucius renewed morals and ancient virtues, but their institutions have been entirely destroyed. The beliefs and rites of the Buddhists and Confucianists have not continued in accordance with their fundamental teachings. The founder of Buddhism was a wonderful soul. He established the Oneness of God, but later the original principles of His doctrines gradually disappeared, and ignorant customs and ceremonials arose and increased until they finally ended in the worship of statues and images.    
Now, consider: Christ frequently repeated that the Ten Commandments in the Pentateuch were to be followed, and He insisted that they should be maintained. Among the Ten Commandments is one which says: "Do not worship any picture or image." 1 At present in some of the Christian churches many pictures and images exist. It is, therefore, clear and evident that the Religion of God does not maintain its original principles among the people, but that it has gradually changed and altered until it has been entirely destroyed and annihilated. Because of this the manifestation is renewed, and a new religion established. But if religions did not change and alter, there would be no need of renewal. 1. Cf. Exod. 20:4-5; Deut. 5:8-9.

In the beginning the tree was in all its beauty, and full of blossoms and fruits, but at last it became old and entirely fruitless, and it withered and decayed. This is why the True Gardener plants again an incomparable young tree of the same kind and species, which grows and develops day by day, and spreads a wide shadow in the divine garden, and yields admirable fruit. So it is with religions; through the passing of time they change from their original foundation, the truth of the Religion of God entirely departs, and the spirit of it does not stay; heresies appear, and it becomes a body without a soul. That is why it is renewed.    
The meaning is that the Buddhists and Confucianists now worship images and statues. They are entirely heedless of the Oneness of God and believe in imaginary gods like the ancient Greeks. But in the beginning it was not so; there were different principles and other ordinances.    
Again, consider how much the principles of the religion of Christ have been forgotten, and how many heresies have appeared. For example, Christ forbade revenge and transgression; furthermore, He commanded benevolence and mercy in return for injury and evil. Now reflect: among the Christian nations themselves how many sanguinary wars have taken place, and how much oppression, cruelty, rapacity and bloodthirstiness have occurred! Many of these wars were carried on by command of the Popes. It is then clear and evident that in the passage of time religions become entirely changed and altered. Therefore, they are renewed.    




Question.--In the Holy Books there are some addresses of reproach and rebuke directed to the Prophets. Who is addressed, and for whom is the rebuke?    
Answer.--All the divine discourses containing reproof, though apparently addressed to the Prophets, in reality are directed to the people, through a wisdom which is absolute mercy, in order that the people may not be discouraged and disheartened. They, therefore, appear to be addressed to the Prophets; but though outwardly for the Prophets, they are in truth for the people and not for the Prophets.    
Moreover, the powerful and independent king represents his country: that which he says is the word of all, and every agreement that he makes is the agreement of all, for the wishes and desires of all his subjects are included in his wishes and desires. In the same way, every Prophet is the expression of the whole of the people. So the promise and speech of God addressed to Him is addressed to all. Generally the speech of reproach and rebuke is rather too severe for the people and would be heartbreaking to them. So the Perfect Wisdom makes use of this form of address, as is clearly shown in the Bible itself, as, for example, when the children of Israel rebelled and said to Moses: "We cannot fight with the Amalekites, for they are powerful, mighty and courageous." God then rebuked Moses and Aaron, though Moses was in complete obedience and not in rebellion. Surely such a great Man, Who is the mediator of the Divine Bounty and the deliverer of the Law, must necessarily obey the commands of God. These Holy Souls are like the leaves of a tree which are put in motion by the blowing of the wind, and not by Their own desire; for They are attracted by the breeze of the love of God, and Their will is absolutely submissive. Their word is the word of God; Their commandment is the commandment of God; Their prohibition is the prohibition of God. They are like the glass globe which receives light from the lamp. Although the light appears to emanate from the glass, in reality it is shining from the lamp. In the same way for the Prophets of God, the centers of manifestation, Their movement and repose come from divine inspiration, not from human passions. If it were not so, how could the Prophet be worthy of trust, and how could He be the Messenger of God, delivering the commands and the prohibitions of God? All the defects that are mentioned in the Holy Books with reference to the Manifestations refer to questions of this kind.  

Praise be to God that you have come here and have met the servants of God! Have you perceived in them anything except the fragrance of the pleasure of God? Indeed, no. You have seen with your own eyes that day and night they endeavor and strive, and that they have no aim except the exaltation of the word of God, the education of men, the improvement of the masses, spiritual progress, the promulgation of universal peace, goodwill to all mankind, and kindness toward all nations. Sacrificing themselves for the good of humanity, they are detached from material advantages, and labor to give virtues to mankind.    
But let us return to our subject. For example, in the Old Testament it is said in the Book of Isaiah, chapter 48, verse 12: "Hearken unto Me, O Jacob and Israel, My called; I am He; I am the first, I also am the last." It is evident that it does not mean Jacob who was Israel, but the people of Israel. Also in the Book of Isaiah, chapter 43, verse 1, it is said: "But now thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art Mine."  

Furthermore, in Numbers, chapter 20, verse 23: "And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the water of Meribah"; 1 and in verse 13: "This is the water of Meribah; because the children of Israel strove with the Lord, and He was sanctified in them." 1. Num. 20:23-24.  
Observe: the people of Israel rebelled, but apparently the reproach was for Moses and Aaron. As it is said in the Book of Deuteronomy, chapter 3, verse 26: "But the Lord was wroth with Me for your sakes, and would not hear Me: and the Lord said unto Me, Let it suffice Thee; speak no more unto Me of this matter."    
Now this discourse and reproach really refer to the children of Israel, who, for having rebelled against the command of God, were held captive a long time in the arid desert, on the other side of Jordan, until the time of Joshua--upon him be salutations. This address and reproach appeared to be for Moses and Aaron, but in reality they were for the people of Israel.    
In the same way in the Qur'án it is said to Muhammad: "We have granted Thee a manifest victory, so that God may forgive Thee Thy preceding and subsequent sin." 1 This address, although apparently directed to Muhammad, was in reality for all the people. This mode of address, as before said, was used by the perfect wisdom of God, so that the hearts of the people might not be troubled, anxious and tormented. 1. Cf. Qur'án 48:1-2.

How often the Prophets of God and His supreme Manifestations in Their prayers confess Their sins and faults! This is only to teach other men, to encourage and incite them to humility and meekness, and to induce them to confess their sins and faults. For these Holy Souls are pure from every sin and sanctified from faults. In the Gospel it is said that a man came to Christ and called Him "Good Master." Christ answered, "Why callest thou Me good? there is none good but One, that is, God." 1 This did not mean--God forbid!--that Christ was a sinner; but the intention was to teach submission, humility, meekness and modesty to the man to whom He spoke. These Holy Beings are lights, and light does not unite itself with darkness. They are life, and life and death are not confounded. They are for guidance, and guidance and error cannot be together. They are the essence of obedience, and obedience cannot exist with rebellion. 1. Matt. 19:16, 17.  
To conclude, the addresses in the form of reproach which are in the Holy Books, though apparently directed to the Prophets--that is to say, to the Manifestations of God--in reality are intended for the people. This will become evident and clear to you when you have diligently examined the Holy Books.    
Salutations be upon you.    



The Kitáb-i-Aqdas, ¶47

It is said in the holy verse: "There is no partner for Him Who is the Dayspring of Revelation 1 in His Most Great Infallibility. He is, in truth, the exponent of 'God doeth whatsoever He willeth' in the kingdom of creation. Indeed the Almighty hath exclusively reserved this station for Himself and to none is given a share in this sublime and highly exalted distinction." 2 1. The Manifestation of God.

2. Kitáb-i-Aqdas: i.e., The Most Holy Book. The principal work of Bahá'u'lláh, which contains the greater part of the commandments. It is the basis of the principles of the Bahá'í Faith.

Know that infallibility is of two kinds: essential infallibility and acquired infallibility. In like manner there is essential knowledge and acquired knowledge; and so it is with other names and attributes. Essential infallibility is peculiar to the supreme Manifestation, for it is His essential requirement, and an essential requirement cannot be separated from the thing itself. The rays are the essential necessity of the sun and are inseparable from it. Knowledge is an essential necessity of God and is inseparable from Him. Power is an essential necessity of God and is inseparable from Him. If it could be separated from Him, He would not be God. If the rays could be separated from the sun, it would not be the sun. Therefore, if one imagines separation of the Most Great Infallibility from the supreme Manifestation, He would not be the supreme Manifestation, and He would lack the essential perfections.  

But acquired infallibility is not a natural necessity; on the contrary, it is a ray of the bounty of infallibility which shines from the Sun of Reality upon hearts, and grants a share and portion of itself to souls. Although these souls have not essential infallibility, still they are under the protection of God--that is to say, God preserves them from error. Thus many of the holy beings who were not dawning-points of the Most Great Infallibility, were yet kept and preserved from error under the shadow of the protection and guardianship of God, for they were the mediators of grace between God and men. If God did not protect them from error, their error would cause believing souls to fall into error, and thus the foundation of the Religion of God would be overturned, which would not be fitting nor worthy of God.    
To epitomize: essential infallibility belongs especially to the supreme Manifestations, and acquired infallibility is granted to every holy soul. For instance, the Universal House of Justice, 1 if it be established under the necessary conditions--with members elected from all the people--that House of Justice will be under the protection and the unerring guidance of God. If that House of Justice shall decide unanimously, or by a majority, upon any question not mentioned in the Book, that decision and command will be guarded from mistake. Now the members of the House of Justice have not, individually, essential infallibility; but the body of the House of Justice is under the protection and unerring guidance of God: this is called conferred infallibility. 1. The House of Justice (Baytu'l-Adl) is an institution created by Bahá'u'lláh. He refers to two levels of this institution: the Local Houses of Justice, responsible for each town or village, and the Universal House of Justice. 'Abdu'l-Bahá, in His Will and Testament, added an intermediate level, the Secondary Houses of Justice. It is only on the Universal House of Justice that infallibility has been conferred. At the present time, to stress their purely spiritual functions, the Local and Secondary Houses of Justice are designated Local and National Spiritual Assemblies.

Briefly, it is said that the "Dayspring of Revelation" is the manifestation of these words, "He doeth whatsoever He willeth"; this condition is peculiar to that Holy Being, and others have no share of this essential perfection. That is to say, that as the supreme Manifestations certainly possess essential infallibility, therefore whatever emanates from Them is identical with the truth, and conformable to reality. They are not under the shadow of the former laws. Whatever They say is the word of God, and whatever They perform is an upright action. No believer has any right to criticize; his condition must be one of absolute submission, for the Manifestation arises with perfect wisdom--so that whatever the supreme Manifestation says and does is absolute wisdom, and is in accordance with reality.    
If some people do not understand the hidden secret of one of His commands and actions, they ought not to oppose it, for the supreme Manifestation does what He wishes. How often it has occurred, when an act has been performed by a wise, perfect, intelligent man, that others incapable of comprehending its wisdom have objected to it and been amazed that this wise man could say or do such a thing. This opposition comes from their ignorance, and the wisdom of the sage is pure and exempt from error. In the same way, the skilled doctor in treating the patient does what he wishes, and the patient has no right to object; whatever the doctor says and does is right; all ought to consider him the manifestation of these words, "He doeth whatsoever He willeth, and commandeth whatever He desireth." It is certain that the doctor will use some medicine contrary to the ideas of other people; now opposition is not permitted to those who have not the advantage of science and the medical art. No, in the name of God! on the contrary, all ought to be submissive and to perform whatever the skilled doctor says. Therefore, the skilled doctor does what he wishes, and the patients have no share in this right. The skill of the doctor must be first ascertained; but when the skill of the doctor is once established, he does what he wishes.  

So also, when the head of the army is unrivaled in the art of war, in what he says and commands he does what he wishes. When the captain of a ship is proficient in the art of navigation, in whatever he says and commands he does what he wishes. And as the real educator is the Perfect Man, in whatever He says and commands He does what He wishes.    
In short, the meaning of "He doeth whatsoever He willeth" is that if the Manifestation says something, or gives a command, or performs an action, and believers do not understand its wisdom, they still ought not to oppose it by a single thought, seeking to know why He spoke so, or why He did such a thing. The other souls who are under the shadow of the supreme Manifestations are submissive to the commandments of the Law of God, and are not to deviate as much as a hairsbreadth from it; they must conform their acts and words to the Law of God. If they do deviate from it, they will be held responsible and reproved in the presence of God. It is certain that they have no share in the permission "He doeth whatsoever He willeth," for this condition is peculiar to the supreme Manifestations.    
So Christ--may my spirit be sacrificed to Him!--was the manifestation of these words, "He doeth whatsoever He willeth," but the disciples were not partakers of this condition; for as they were under the shadow of Christ, they could not deviate from His command and will.