Some Answered Questions Part 13

45: EXPLANATION OF THE VERSE OF THE KITaB-I-AQDAS, "THERE IS NO PARTNER FOR HIM WHO IS THE DAYSPRING OF REVELATION IN HIS MOST GREAT INFALLIBILITY"

It is said in the holy verse: "There is no partner for Him Who is the Dayspring of Revelation(136) in His Most Great Infallibility. He is, in truth, the exponent of 'G.o.d 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."(137)

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 G.o.d and is inseparable from Him. Power is an essential necessity of G.o.d and is inseparable from Him. If it could be separated from Him, He would not be G.o.d. 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 s.h.i.+nes 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 G.o.d-that is to say, G.o.d 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 guardians.h.i.+p of G.o.d, for they were the mediators of grace between G.o.d and men. If G.o.d did not protect them from error, their error would cause believing souls to fall into error, and thus the foundation of the Religion of G.o.d would be overturned, which would not be fitting nor worthy of G.o.d.

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,(138) 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 G.o.d. 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 G.o.d: this is called conferred infallibility.

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 G.o.d, 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 G.o.d! 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 s.h.i.+p 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 G.o.d, and are not to deviate as much as a hairsbreadth from it; they must conform their acts and words to the Law of G.o.d. If they do deviate from it, they will be held responsible and reproved in the presence of G.o.d. 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.

PART FOUR: ON THE ORIGIN, POWERS AND CONDITIONS OF MAN

46: MODIFICATION OF SPECIES

We have now come to the question of the modification of species and of organic development-that is to say, to the point of inquiring whether man's descent is from the animal.

This theory has found credence in the minds of some European philosophers, and it is now very difficult to make its falseness understood, but in the future it will become evident and clear, and the European philosophers will themselves realize its untruth. For, verily, it is an evident error.

When man looks at the beings with a penetrating regard, and attentively examines the condition of existences, and when he sees the state, the organization and the perfection of the world, he will be convinced that in the possible world there is nothing more wonderful than that which already exists. For all existing beings, terrestrial and celestial, as well as this limitless s.p.a.ce and all that is in it, have been created and organized, composed, arranged and perfected as they ought to be; the universe has no imperfection, so that if all beings became pure intelligence and reflected for ever and ever, it is impossible that they could imagine anything better than that which exists.

If, however, the creation in the past had not been adorned with utmost perfection, then existence would have been imperfect and meaningless, and in this case creation would have been incomplete. This question needs to be considered with the greatest attention and thought. For example, imagine that the contingent world resembles in a general way the body of man. If this composition, organization, perfection, beauty and completeness which now exist in the human body were different, it would be absolute imperfection. Now, if we imagine a time when man belonged to the animal world, or when he was merely an animal, we shall find that existence would have been imperfect-that is to say, there would have been no man, and this chief member, which in the body of the world is like the brain and mind in man, would have been missing. The world would then have been quite imperfect. It is thus proved that if there had been a time when man was in the animal kingdom, the perfection of existence would have been destroyed; for man is the greatest member of this world, and if the body was without this chief member, surely it would be imperfect. We consider man as the greatest member because, among the creatures, he is the sum of all existing perfections. When we speak of man, we mean the perfect one, the foremost individual in the world, who is the sum of spiritual and apparent perfections, and who is like the sun among the beings. Then imagine that at one time the sun did not exist, but that it was a planet; surely at such a time the relations of existence would be disordered. How can such a thing be imagined? To a man who examines the world of existence what we have said is sufficient.

There is another more subtle proof: all these endless beings which inhabit the world, whether man, animal, vegetable, mineral-whatever they may be-are surely, each one of them, composed of elements. There is no doubt that this perfection which is in all beings is caused by the creation of G.o.d from the composing elements, by their appropriate mingling and proportionate quant.i.ties, the mode of their composition, and the influence of other beings. For all beings are connected together like a chain; and reciprocal help, a.s.sistance and interaction belonging to the properties of things are the causes of the existence, development and growth of created beings. It is confirmed through evidences and proofs that every being universally acts upon other beings, either absolutely or through a.s.sociation. Finally, the perfection of each individual being-that is to say, the perfection which you now see in man or apart from him, with regard to their atoms, members or powers-is due to the composition of the elements, to their measure, to their balance, to the mode of their combination, and to mutual influence. When all these are gathered together, then man exists.

As the perfection of man is entirely due to the composition of the atoms of the elements, to their measure, to the method of their combination, and to the mutual influence and action of the different beings-then, since man was produced ten or a hundred thousand years ago from these earthly elements with the same measure and balance, the same method of combination and mingling, and the same influence of the other beings, exactly the same man existed then as now. This is evident and not worth debating. A thousand million years hence, if these elements of man are gathered together and arranged in this special proportion, and if the elements are combined according to the same method, and if they are affected by the same influence of other beings, exactly the same man will exist. For example, if after a hundred thousand years there is oil, fire, a wick, a lamp and the lighter of the lamp-briefly, if there are all the necessaries which now exist, exactly the same lamp will be obtained.

These are conclusive and evident facts. But the arguments which these European philosophers have used raise doubtful proofs and are not conclusive.

47: THE UNIVERSE IS WITHOUT BEGINNING; THE ORIGIN OF MAN

Know that it is one of the most abstruse spiritual truths that the world of existence-that is to say, this endless universe-has no beginning.

We have already explained that the names and attributes of the Divinity themselves require the existence of beings. Although this subject has been explained in detail, we will speak of it again briefly. Know that an educator without pupils cannot be imagined; a monarch without subjects could not exist; a master without scholars cannot be appointed; a creator without a creature is impossible; a provider without those provided for cannot be conceived; for all the divine names and attributes demand the existence of beings. If we could imagine a time when no beings existed, this imagination would be the denial of the Divinity of G.o.d. Moreover, absolute nonexistence cannot become existence. If the beings were absolutely nonexistent, existence would not have come into being.

Therefore, as the Essence of Unity (that is, the existence of G.o.d) is everlasting and eternal-that is to say, it has neither beginning nor end-it is certain that this world of existence, this endless universe, has neither beginning nor end. Yes, it may be that one of the parts of the universe, one of the globes, for example, may come into existence, or may be disintegrated, but the other endless globes are still existing; the universe would not be disordered nor destroyed. On the contrary, existence is eternal and perpetual. As each globe has a beginning, necessarily it has an end because every composition, collective or particular, must of necessity be decomposed. The only difference is that some are quickly decomposed, and others more slowly, but it is impossible that a composed thing should not eventually be decomposed.

It is necessary, therefore, that we should know what each of the important existences was in the beginning-for there is no doubt that in the beginning the origin was one: the origin of all numbers is one and not two. Then it is evident that in the beginning matter was one, and that one matter appeared in different aspects in each element. Thus various forms were produced, and these various aspects as they were produced became permanent, and each element was specialized. But this permanence was not definite, and did not attain realization and perfect existence until after a very long time. Then these elements became composed, and organized and combined in infinite forms; or rather from the composition and combination of these elements innumerable beings appeared.

This composition and arrangement, through the wisdom of G.o.d and His preexistent might, were produced from one natural organization, which was composed and combined with the greatest strength, conformable to wisdom, and according to a universal law. From this it is evident that it is the creation of G.o.d, and is not a fortuitous composition and arrangement. This is why from every natural composition a being can come into existence, but from an accidental composition no being can come into existence. For example, if a man of his own mind and intelligence collects some elements and combines them, a living being will not be brought into existence since the system is unnatural. This is the answer to the implied question that, since beings are made by the composition and the combination of elements, why is it not possible for us to gather elements and mingle them together, and so create a living being. This is a false supposition, for the origin of this composition is from G.o.d; it is G.o.d Who makes the combination, and as it is done according to the natural system, from each composition one being is produced, and an existence is realized. A composition made by man produces nothing because man cannot create.

Briefly, we have said that from the composition and combination of elements, from their decomposition, from their measure, and from the effect of other beings upon them, resulted forms, endless realities and innumerable beings. But it is clear that this terrestrial globe in its present form did not come into existence all at once, but that this universal existence gradually pa.s.sed through different phases until it became adorned with its present perfection. Universal beings resemble and can be compared to particular beings, for both are subjected to one natural system, one universal law and divine organization. So you will find the smallest atoms in the universal system are similar to the greatest beings of the universe. It is clear that they come into existence from one laboratory of might under one natural system and one universal law; therefore, they may be compared to one another. Thus the embryo of man in the womb of the mother gradually grows and develops, and appears in different forms and conditions, until in the degree of perfect beauty it reaches maturity and appears in a perfect form with the utmost grace. And in the same way, the seed of this flower which you see was in the beginning an insignificant thing, and very small; and it grew and developed in the womb of the earth and, after appearing in various forms, came forth in this condition with perfect freshness and grace. In the same manner, it is evident that this terrestrial globe, having once found existence, grew and developed in the matrix of the universe, and came forth in different forms and conditions, until gradually it attained this present perfection, and became adorned with innumerable beings, and appeared as a finished organization.

Then it is clear that original matter, which is in the embryonic state, and the mingled and composed elements which were its earliest forms, gradually grew and developed during many ages and cycles, pa.s.sing from one shape and form to another, until they appeared in this perfection, this system, this organization and this establishment, through the supreme wisdom of G.o.d.

Let us return to our subject that man, in the beginning of his existence and in the womb of the earth, like the embryo in the womb of the mother, gradually grew and developed, and pa.s.sed from one form to another, from one shape to another, until he appeared with this beauty and perfection, this force and this power. It is certain that in the beginning he had not this loveliness and grace and elegance, and that he only by degrees attained this shape, this form, this beauty and this grace. There is no doubt that the human embryo did not at once appear in this form; neither did it then become the manifestation of the words "Blessed, therefore, be G.o.d, the most excellent of Makers."(139) Gradually it pa.s.sed through various conditions and different shapes, until it attained this form and beauty, this perfection, grace and loveliness. Thus it is evident and confirmed that the development and growth of man on this earth, until he reached his present perfection, resembled the growth and development of the embryo in the womb of the mother: by degrees it pa.s.sed from condition to condition, from form to form, from one shape to another, for this is according to the requirement of the universal system and Divine Law.

That is to say, the embryo pa.s.ses through different states and traverses numerous degrees, until it reaches the form in which it manifests the words "Praise be to G.o.d, the best of Creators," and until the signs of reason and maturity appear. And in the same way, man's existence on this earth, from the beginning until it reaches this state, form and condition, necessarily lasts a long time, and goes through many degrees until it reaches this condition. But from the beginning of man's existence he is a distinct species. In the same way, the embryo of man in the womb of the mother was at first in a strange form; then this body pa.s.ses from shape to shape, from state to state, from form to form, until it appears in utmost beauty and perfection. But even when in the womb of the mother and in this strange form, entirely different from his present form and figure, he is the embryo of the superior species, and not of the animal; his species and essence undergo no change. Now, admitting that the traces of organs which have disappeared actually exist, this is not a proof of the impermanence and the nonoriginality of the species. At the most it proves that the form, and fas.h.i.+on, and the organs of man have progressed. Man was always a distinct species, a man, not an animal. So, if the embryo of man in the womb of the mother pa.s.ses from one form to another so that the second form in no way resembles the first, is this a proof that the species has changed? that it was at first an animal, and that its organs progressed and developed until it became a man? No, indeed! How puerile and unfounded is this idea and this thought! For the proof of the originality of the human species, and of the permanency of the nature of man, is clear and evident.

48: THE DIFFERENCE EXISTING BETWEEN MAN AND ANIMAL

Already we have talked once or twice on the subject of the spirit, but our words have not been written down.

Know that people belong to two categories-that is to say, they const.i.tute two parties. One party deny the spirit and say that man also is a species of animal; for they say: Do we not see that animals and men share the same powers and senses? These simple, single elements which fill s.p.a.ce are endlessly combined, and from each of these combinations one of the beings is produced. Among these beings is the possessor of spirit,(140) of the powers and of the senses. The more perfect the combination, the n.o.bler is the being. The combination of the elements in the body of man is more perfect than the composition of any other being; it is mingled in absolute equilibrium; therefore, it is more n.o.ble and more perfect. "It is not,"

they say, "that he has a special power and spirit which the other animals lack: animals possess sensitive bodies, but man in some powers has more sensation, although, in what concerns the outer senses, such as hearing, sight, taste, smell, touch and even in some interior powers like memory, the animal is more richly endowed than man." "The animal, too," they say, "has intelligence and perception." All that they concede is that man's intelligence is greater.

This is what the philosophers of the present state; this is their saying, this is their supposition, and thus their imagination decrees. So with powerful arguments and proofs they make the descent of man go back to the animal, and say that there was once a time when man was an animal, that then the species changed and progressed little by little until it reached the present status of man.

But the theologians say: No, this is not so. Though man has powers and outer senses in common with the animal, yet an extraordinary power exists in him of which the animal is bereft. The sciences, arts, inventions, trades and discoveries of realities are the results of this spiritual power. This is a power which encompa.s.ses all things, comprehends their realities, discovers all the hidden mysteries of beings, and through this knowledge controls them. It even perceives things which do not exist outwardly-that is to say, intellectual realities which are not sensible, and which have no outward existence because they are invisible; so it comprehends the mind, the spirit, the qualities, the characters, the love and sorrow of man, which are intellectual realities. Moreover, these existing sciences, arts, laws and endless inventions of man at one time were invisible, mysterious and hidden secrets; it is only the all-encompa.s.sing human power which has discovered and brought them out from the plane of the invisible to the plane of the visible. So telegraphy, photography, phonography and all such inventions and wonderful arts were at one time hidden mysteries. The human reality discovered and brought them out from the plane of the invisible to the plane of the visible. There was even a time when the qualities of this iron which you see-indeed of all the minerals-were hidden mysteries; men discovered this mineral, and wrought it in this industrial form. It is the same with all the other discoveries and inventions of man, which are innumerable.

This we cannot deny. If we say that these are effects of powers which animals also have, and of the powers of the bodily senses, we see clearly and evidently that the animals are, in regard to these powers, superior to man. For example, the sight of animals is much more keen than the sight of man; so also is their power of smell and taste. Briefly, in the powers which animals and men have in common, the animal is often the more powerful. For example, let us take the power of memory. If you carry a pigeon from here to a distant country, and there set it free, it will return, for it remembers the way. Take a dog from here to the center of Asia, set him free, and he will come back here and never once lose the road. So it is with the other powers such as hearing, sight, smell, taste and touch.

Thus it is clear that if there were not in man a power different from any of those of the animals, the latter would be superior to man in inventions and the comprehension of realities. Therefore, it is evident that man has a gift which the animal does not possess. Now, the animal perceives sensible things but does not perceive intellectual realities. For example, that which is within the range of its vision the animal sees, but that which is beyond the range of sight it is not possible for it to perceive, and it cannot imagine it. So it is not possible for the animal to understand that the earth has the form of a globe. But man from known things proves unknown things and discovers unknown truths. For example, man sees the curve of the horizon, and from this he infers the roundness of the earth. The Pole Star at Akka, for instance, is at 33-that is to say, it is 33 above the horizon. When a man goes toward the North Pole, the Pole Star rises one degree above the horizon for each degree of distance that he travels-that is to say, the alt.i.tude of the Pole Star will be 34, then 40, then 50, then 60, then 70. If he reaches the North Pole the alt.i.tude of the Pole Star will be 90 or have attained the zenith-that is to say, will be directly overhead. This Pole Star and its ascension are sensible things. The further one goes toward the Pole, the higher the Pole Star rises; from these two known truths an unknown thing has been discovered-that is, that the horizon is curved, meaning that the horizon of each degree of the earth is a different horizon from that of another degree. Man perceives this and proves from it an invisible thing which is the roundness of the earth. This it is impossible for the animal to perceive. In the same way, it cannot understand that the sun is the center and that the earth revolves around it. The animal is the captive of the senses and bound by them; all that is beyond the senses, the things that they do not control, the animal can never understand, although in the outer senses it is greater than man. Hence it is proved and verified that in man there is a power of discovery by which he is distinguished from the animals, and this is the spirit of man.

Praise be to G.o.d! man is always turned toward the heights, and his aspiration is lofty; he always desires to reach a greater world than the world in which he is, and to mount to a higher sphere than that in which he is. The love of exaltation is one of the characteristics of man. I am astonished that certain philosophers of America and Europe are content to gradually approach the animal world and so to go backward; for the tendency of existence must be toward exaltation. Nevertheless, if you said to one of them, "You are an animal," he would be extremely hurt and angry.

What a difference between the human world and the world of the animal, between the elevation of man and the abas.e.m.e.nt of the animal, between the perfections of man and the ignorance of the animal, between the light of man and the darkness of the animal, between the glory of man and the degradation of the animal! An Arab child of ten years can manage two or three hundred camels in the desert, and with his voice can lead them forward or turn them back. A weak Hindu can so control a huge elephant that the elephant becomes the most obedient of servants. All things are subdued by the hand of man; he can resist nature while all other creatures are captives of nature: none can depart from her requirements. Man alone can resist nature. Nature attracts bodies to the center of the earth; man through mechanical means goes far from it and soars in the air. Nature prevents man from crossing the seas; man builds a s.h.i.+p, and he travels and voyages across the great ocean, and so on; the subject is endless. For example, man drives engines over the mountains and through the wildernesses, and gathers in one spot the news of the events of the East and West. All this is contrary to nature. The sea with its grandeur cannot deviate by an atom from the laws of nature; the sun in all its magnificence cannot deviate as much as a needle's point from the laws of nature, and can never comprehend the conditions, the state, the qualities, the movements and the nature of man.

What, then, is the power in this small body of man which encompa.s.ses all this? What is this ruling power by which he subdues all things?