Some Answered Questions Part 8

Through the spirit of the love of G.o.d they gained a new life, and they saw Christ living, helping and protecting them. They were like drops, and they became seas; they were like feeble insects, and they became majestic eagles; they were weak and became powerful. They were like mirrors facing the sun; verily, some of the light became manifest in them.

25: THE HOLY SPIRIT

Question.-What is the Holy Spirit?

Answer.-The Holy Spirit is the Bounty of G.o.d and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ, and from this glorious focus, which is the Reality of Christ, the Bounty of G.o.d reflected upon the other mirrors which were the reality of the Apostles. The descent of the Holy Spirit upon the Apostles signifies that the glorious divine bounties reflected and appeared in their reality. Moreover, entrance and exit, descent and ascent, are characteristics of bodies and not of spirits-that is to say, sensible realities enter and come forth, but intellectual subtleties and mental realities, such as intelligence, love, knowledge, imagination and thought, do not enter, nor come forth, nor descend, but rather they have direct connection.

For example, knowledge, which is a state attained to by the intelligence, is an intellectual condition; and entering and coming out of the mind are imaginary conditions; but the mind is connected with the acquisition of knowledge, like images reflected in a mirror.

Therefore, as it is evident and clear that the intellectual realities do not enter and descend, and it is absolutely impossible that the Holy Spirit should ascend and descend, enter, come out or penetrate, it can only be that the Holy Spirit appears in splendor, as the sun appears in the mirror.

In some pa.s.sages in the Holy Books the Spirit is spoken of, signifying a certain person, as it is currently said in speech and conversation that such a person is an embodied spirit, or he is a personification of mercy and generosity. In this case, it is the light we look at, and not the gla.s.s.

In the Gospel of John, in speaking of the Promised One Who was to come after Christ, it is said in chapter 16, verses 12, 13: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak."

Now consider carefully that from these words, "for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak," it is clear that the Spirit of truth is embodied in a Man Who has individuality, Who has ears to hear and a tongue to speak. In the same way the name "Spirit of G.o.d" is used in relation to Christ, as you speak of a light, meaning both the light and the lamp.

26: THE SECOND COMING OF CHRIST AND THE DAY OF JUDGMENT

It is said in the Holy Books that Christ will come again, and that His coming depends upon the fulfillment of certain signs: when He comes, it will be with these signs. For example, "The sun will be darkened, and the moon shall not give her light, and the stars shall fall from heaven....

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."(90) Baha'u'llah has explained these verses in the Kitab-i-iqan.(91) There is no need of repet.i.tion; refer to it, and you will understand these sayings.

But I have something further to say upon this subject. At His first coming Christ also came from heaven, as it is explicitly stated in the Gospel.

Christ Himself says: "And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven."(92)

It is clear to all that Christ came from heaven, although apparently He came from the womb of Mary. At the first coming He came from heaven, though apparently from the womb; in the same way, also, at His second coming He will come from heaven, though apparently from the womb. The conditions that are indicated in the Gospel for the second coming of Christ are the same as those that were mentioned for the first coming, as we said before.

The Book of Isaiah announces that the Messiah will conquer the East and the West, and all nations of the world will come under His shadow, that His Kingdom will be established, that He will come from an unknown place, that the sinners will be judged, and that justice will prevail to such a degree that the wolf and the lamb, the leopard and the kid, the sucking child and the asp, shall all gather at one spring, and in one meadow, and one dwelling.(93) The first coming was also under these conditions, though outwardly none of them came to pa.s.s. Therefore, the Jews rejected Christ, and, G.o.d forbid! called the Messiah masi_kh_,(94) considered Him to be the destroyer of the edifice of G.o.d, regarded Him as the breaker of the Sabbath and the Law, and sentenced Him to death. Nevertheless, each one of these conditions had a signification that the Jews did not understand; therefore, they were debarred from perceiving the truth of Christ.

The second coming of Christ also will be in like manner: the signs and conditions which have been spoken of all have meanings, and are not to be taken literally. Among other things it is said that the stars will fall upon the earth. The stars are endless and innumerable, and modern mathematicians have established and proved scientifically that the globe of the sun is estimated to be about one million and a half times greater than the earth, and each of the fixed stars to be a thousand times larger than the sun. If these stars were to fall upon the surface of the earth, how could they find place there? It would be as though a thousand million of Himalaya mountains were to fall upon a grain of mustard seed. According to reason and science this thing is quite impossible. What is even more strange is that Christ said: "Perhaps I shall come when you are yet asleep, for the coming of the Son of man is like the coming of a thief."(95) Perhaps the thief will be in the house, and the owner will not know it.

It is clear and evident that these signs have symbolic signification, and that they are not literal. They are fully explained in the Kitab-i-iqan.

Refer to it.

27: THE TRINITY

Question.-What is the meaning of the Trinity, of the Three Persons in One?

Answer.-The Divine Reality, which is purified and sanctified from the understanding of human beings and which can never be imagined by the people of wisdom and of intelligence, is exempt from all conception. That Lordly Reality admits of no division; for division and multiplicity are properties of creatures which are contingent existences, and not accidents which happen to the self-existent.

The Divine Reality is sanctified from singleness, then how much more from plurality. The descent of that Lordly Reality into conditions and degrees would be equivalent to imperfection and contrary to perfection, and is, therefore, absolutely impossible. It perpetually has been, and is, in the exaltation of holiness and sanct.i.ty. All that is mentioned of the Manifestations and Dawning-places of G.o.d signifies the divine reflection, and not a descent into the conditions of existence.(96)

G.o.d is pure perfection, and creatures are but imperfections. For G.o.d to descend into the conditions of existence would be the greatest of imperfections; on the contrary, His manifestation, His appearance, His rising are like the reflection of the sun in a clear, pure, polished mirror. All the creatures are evident signs of G.o.d, like the earthly beings upon all of which the rays of the sun shine. But upon the plains, the mountains, the trees and fruits, only a portion of the light shines, through which they become visible, and are reared, and attain to the object of their existence, while the Perfect Man(97) is in the condition of a clear mirror in which the Sun of Reality becomes visible and manifest with all its qualities and perfections. So the Reality of Christ was a clear and polished mirror of the greatest purity and fineness. The Sun of Reality, the Essence of Divinity, reflected itself in this mirror and manifested its light and heat in it; but from the exaltation of its holiness, and the heaven of its sanct.i.ty, the Sun did not descend to dwell and abide in the mirror. No, it continues to subsist in its exaltation and sublimity, while appearing and becoming manifest in the mirror in beauty and perfection.

Now if we say that we have seen the Sun in two mirrors-one the Christ and one the Holy Spirit-that is to say, that we have seen three Suns, one in heaven and the two others on the earth, we speak truly. And if we say that there is one Sun, and it is pure singleness, and has no partner and equal, we again speak truly.

The epitome of the discourse is that the Reality of Christ was a clear mirror, and the Sun of Reality-that is to say, the Essence of Oneness, with its infinite perfections and attributes-became visible in the mirror.

The meaning is not that the Sun, which is the Essence of the Divinity, became divided and multiplied-for the Sun is one-but it appeared in the mirror. This is why Christ said, "The Father is in the Son," meaning that the Sun is visible and manifest in this mirror.

The Holy Spirit is the Bounty of G.o.d which becomes visible and evident in the Reality of Christ. The Sonship station is the heart of Christ, and the Holy Spirit is the station of the spirit of Christ. Hence it has become certain and proved that the Essence of Divinity is absolutely unique and has no equal, no likeness, no equivalent.

This is the signification of the Three Persons of the Trinity. If it were otherwise, the foundations of the Religion of G.o.d would rest upon an illogical proposition which the mind could never conceive, and how can the mind be forced to believe a thing which it cannot conceive? A thing cannot be grasped by the intelligence except when it is clothed in an intelligible form; otherwise, it is but an effort of the imagination.

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

28: EXPLANATION OF VERSE FIVE, CHAPTER SEVENTEEN, OF THE GOSPEL OF ST.

JOHN

"And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was."(98)

There are two kinds of priorities: one is essential and is not preceded by a cause, but its existence is in itself, as, for example, the sun has light in itself, for its shining is not dependent on the light of other stars. This is called an essential light. But the light of the moon is received from the sun, for the moon is dependent on the sun for its light; therefore, the sun, with regard to light, is the cause, and the moon becomes the effect. The former is the ancient, the precedent, the antecedent, while the latter is the preceded and the last.

The second sort of preexistence is the preexistence of time, and that has no beginning. The Word of G.o.d is sanctified from time.(99) The past, the present, the future, all, in relation to G.o.d, are equal. Yesterday, today, tomorrow do not exist in the sun.

In the same way there is a priority with regard to glory-that is to say, the most glorious precedes the glorious. Therefore, the Reality of Christ, Who is the Word of G.o.d, with regard to essence, attributes and glory, certainly precedes the creatures. Before appearing in the human form, the Word of G.o.d was in the utmost sanct.i.ty and glory, existing in perfect beauty and splendor in the height of its magnificence. When through the wisdom of G.o.d the Most High it shone from the heights of glory in the world of the body, the Word of G.o.d, through this body, became oppressed, so that it fell into the hands of the Jews, and became the captive of the tyrannical and ignorant, and at last was crucified. That is why He addressed G.o.d, saying: "Free Me from the bonds of the world of the body, and liberate Me from this cage, so that I may ascend to the heights of honor and glory, and attain unto the former grandeur and might which existed before the bodily world, that I may rejoice in the eternal world and may ascend to the original abode, the placeless world, the invisible kingdom."

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

Behold the glory that the Word of G.o.d attained even in this world!

29: EXPLANATION OF VERSE TWENTY-TWO, CHAPTER FIFTEEN, OF THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS

Question.-In verse 22 of chapter 15 of 1 Corinthians it is written: "For as in Adam all die, even so in Christ shall all be made alive." What is the meaning of these words?

Answer.-Know that there are two natures in man: the physical nature and the spiritual nature. The physical nature is inherited from Adam, and the spiritual nature is inherited from the Reality of the Word of G.o.d, which is the spirituality of Christ. The physical nature is born of Adam, but the spiritual nature is born from the bounty of the Holy Spirit. The first is the source of all imperfection; the second is the source of all perfection.

The Christ sacrificed Himself so that men might be freed from the imperfections of the physical nature and might become possessed of the virtues of the spiritual nature. This spiritual nature, which came into existence through the bounty of the Divine Reality, is the union of all perfections and appears through the breath of the Holy Spirit. It is the divine perfections; it is light, spirituality, guidance, exaltation, high aspiration, justice, love, grace, kindness to all, philanthropy, the essence of life. It is the reflection of the splendor of the Sun of Reality.

The Christ is the central point of the Holy Spirit: He is born of the Holy Spirit; He is raised up by the Holy Spirit; He is the descendant of the Holy Spirit-that is to say, that the Reality of Christ does not descend from Adam; no, it is born of the Holy Spirit. Therefore, this verse in Corinthians, "As in Adam all die, even so in Christ shall all be made alive," means, according to this terminology, that Adam(100) is the father of man-that is to say, He is the cause of the physical life of mankind; His was the physical fatherhood. He is a living soul, but He is not the giver of spiritual life, whereas Christ is the cause of the spiritual life of man, and with regard to the spirit, His was the spiritual fatherhood.