Some Answered Questions Part 10

33: THE "RETURN" SPOKEN OF BY THE PROPHETS

Question.-Will you explain the subject of Return?

Answer.-Baha'u'llah has explained this question fully and clearly in the iqan.(113) 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 G.o.d, 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."(114) 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.

In chapter 9, verses 1113, 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.(115) 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?

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,(116) 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."

We will give another ill.u.s.tration. 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 Kitab-i-iqan.

34: PETER'S CONFESSION OF FAITH

Question.-In the Gospel of St. Matthew it is said: "Thou art Peter, and upon this rock I will build My church."(117) What is the meaning of this verse?

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 G.o.d." Then Christ said to him: "Thou art Peter"(118)-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.(119)

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 G.o.d will be the foundation of the Religion of G.o.d, and upon this belief the foundation of the church of G.o.d-which is the Law of G.o.d-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 pa.s.ses 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 G.o.d! 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 G.o.d 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 G.o.d 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? G.o.d forbid!

Nay, for G.o.d, knowledge is the most glorious gift of man and the most n.o.ble 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 G.o.d. 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!

35: PREDESTINATION

Question.-If G.o.d 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 G.o.d 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 G.o.d. But that which was prophesied by the inspiration of G.o.d 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 G.o.d 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 pa.s.s. 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 a.n.a.logy and not an exact image.

PART THREE: ON THE POWERS AND CONDITIONS OF THE MANIFESTATIONS OF G.o.d

36: THE FIVE ASPECTS OF SPIRIT

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 G.o.d, 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 n.o.blest 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 encompa.s.ses 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 n.o.ble 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 G.o.d; 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 G.o.d 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 pa.s.ses 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.