Some Answered Questions.

by 'Abdu'l-Baha.

PART ONE: ON THE INFLUENCE OF THE PROPHETS IN THE EVOLUTION OF HUMANITY

1: NATURE IS GOVERNED BY ONE UNIVERSAL LAW

Nature is that condition, that reality, which in appearance consists in life and death, or, in other words, in the composition and decomposition of all things.

This Nature is subjected to an absolute organization, to determined laws, to a complete order and a finished design, from which it will never depart-to such a degree, indeed, that if you look carefully and with keen sight, from the smallest invisible atom up to such large bodies of the world of existence as the globe of the sun or the other great stars and luminous spheres, whether you regard their arrangement, their composition, their form or their movement, you will find that all are in the highest degree of organization and are under one law from which they will never depart.

But when you look at Nature itself, you see that it has no intelligence, no will. For instance, the nature of fire is to burn; it burns without will or intelligence. The nature of water is fluidity; it flows without will or intelligence. The nature of the sun is radiance; it shines without will or intelligence. The nature of vapor is to ascend; it ascends without will or intelligence. Thus it is clear that the natural movements of all things are compelled; there are no voluntary movements except those of animals and, above all, those of man. Man is able to resist and to oppose Nature because he discovers the const.i.tution of things, and through this he commands the forces of Nature; all the inventions he has made are due to his discovery of the const.i.tution of things. For example, he invented the telegraph, which is the means of communication between the East and the West. It is evident, then, that man rules over Nature.

Now, when you behold in existence such organizations, arrangements and laws, can you say that all these are the effect of Nature, though Nature has neither intelligence nor perception? If not, it becomes evident that this Nature, which has neither perception nor intelligence, is in the grasp of Almighty G.o.d, Who is the Ruler of the world of Nature; whatever He wishes, He causes Nature to manifest.

One of the things which has appeared in the world of existence, and which is one of the requirements of Nature, is human life. Considered from this point of view man is the branch; nature is the root. Then can the will and the intelligence, and the perfections which exist in the branch, be absent in the root?

It is said that Nature in its own essence is in the grasp of the power of G.o.d, Who is the Eternal Almighty One: He holds Nature within accurate regulations and laws, and rules over it.(1)

2: PROOFS AND EVIDENCES OF THE EXISTENCE OF G.o.d

One of the proofs and demonstrations of the existence of G.o.d is the fact that man did not create himself: nay, his creator and designer is another than himself.

It is certain and indisputable that the creator of man is not like man because a powerless creature cannot create another being. The maker, the creator, has to possess all perfections in order that he may create.

Can the creation be perfect and the creator imperfect? Can a picture be a masterpiece and the painter imperfect in his art? For it is his art and his creation. Moreover, the picture cannot be like the painter; otherwise, the painting would have created itself. However perfect the picture may be, in comparison with the painter it is in the utmost degree of imperfection.

The contingent world is the source of imperfections: G.o.d is the origin of perfections. The imperfections of the contingent world are in themselves a proof of the perfections of G.o.d.

For example, when you look at man, you see that he is weak. This very weakness of the creature is a proof of the power of the Eternal Almighty One, because, if there were no power, weakness could not be imagined. Then the weakness of the creature is a proof of the power of G.o.d; for if there were no power, there could be no weakness; so from this weakness it becomes evident that there is power in the world. Again, in the contingent world there is poverty; then necessarily wealth exists, since poverty is apparent in the world. In the contingent world there is ignorance; necessarily knowledge exists, because ignorance is found; for if there were no knowledge, neither would there be ignorance. Ignorance is the nonexistence of knowledge, and if there were no existence, nonexistence could not be realized.

It is certain that the whole contingent world is subjected to a law and rule which it can never disobey; even man is forced to submit to death, to sleep and to other conditions-that is to say, man in certain particulars is governed, and necessarily this state of being governed implies the existence of a governor. Because a characteristic of contingent beings is dependency, and this dependency is an essential necessity, therefore, there must be an independent being whose independence is essential.

In the same way it is understood from the man who is sick that there must be one who is in health; for if there were no health, his sickness could not be proved.

Therefore, it becomes evident that there is an Eternal Almighty One, Who is the possessor of all perfections, because unless He possessed all perfections He would be like His creation.

Throughout the world of existence it is the same; the smallest created thing proves that there is a creator. For instance, this piece of bread proves that it has a maker.

Praise be to G.o.d! the least change produced in the form of the smallest thing proves the existence of a creator: then can this great universe, which is endless, be self-created and come into existence from the action of matter and the elements? How self-evidently wrong is such a supposition!

These obvious arguments are adduced for weak souls; but if the inner perception be open, a hundred thousand clear proofs become visible. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the bounty of the spirit, it is necessary to establish external arguments.

3: THE NEED OF AN EDUCATOR

When we consider existence, we see that the mineral, vegetable, animal and human worlds are all in need of an educator.

If the earth is not cultivated, it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator, they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilization and engrafting the trees which had bitter fruits yield sweet fruits. These are rational proofs; in this age the peoples of the world need the arguments of reason.

The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without education, becomes b.e.s.t.i.a.l, and, moreover, if left under the rule of nature, becomes lower than an animal, whereas if he is educated he becomes an angel. For the greater number of animals do not devour their own kind, but men, in the Sudan, in the central regions of Africa, kill and eat each other.

Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads great sciences and arts; it is education that makes manifest new discoveries and inst.i.tutions. If there were no educator, there would be no such things as comforts, civilization or humanity. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.

But education is of three kinds: material, human and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.

Human education signifies civilization and progress-that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate inst.i.tutions, which are the activities essential to man as distinguished from the animal.

Divine education is that of the Kingdom of G.o.d: it consists in acquiring divine perfections, and this is true education; for in this state man becomes the focus of divine blessings, the manifestation of the words, "Let Us make man in Our image, and after Our likeness."(2) This is the goal of the world of humanity.

Now we need an educator who will be at the same time a material, human and spiritual educator, and whose authority will be effective in all conditions. So if anyone should say, "I possess perfect comprehension and intelligence, and I have no need of such an educator," he would be denying that which is clear and evident, as though a child should say, "I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence"; or as though the blind should say, "I am in no need of sight, because many other blind people exist without difficulty."

Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects and distinguished above all men. Otherwise, if he should be like the rest of humanity, he could not be their educator, more particularly because he must be at the same time their material and human as well as their spiritual educator-that is to say, he must teach men to organize and carry out physical matters, and to form a social order in order to establish cooperation and mutual aid in living so that material affairs may be organized and regulated for any circ.u.mstances that may occur. In the same way he must establish human education-that is to say, he must educate intelligence and thought in such a way that they may attain complete development, so that knowledge and science may increase, and the reality of things, the mysteries of beings and the properties of existence may be discovered; that, day by day, instructions, inventions and inst.i.tutions may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced.

He must also impart spiritual education, so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse. He must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of G.o.d shall be resplendent in the mirror of the reality of man, and the holy verse "We will make man in Our image and likeness" shall be realized.(3)

It is clear that human power is not able to fill such a great office, and that reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a n.o.ble construction? He must depend on the help of the spiritual and divine power to be able to undertake this mission.

One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the basis of a new life, establishes new foundations, organizes the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections. Certainly nothing short of a divine power could accomplish so great a work. We ought to consider this with justice, for this is the office of justice.

A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in the name of G.o.d! For example, Christ, alone and solitary, upraised the standard of peace and righteousness, a work which all the victorious governments with all their hosts are unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent-that is to say, the appearance of Christ brought about a union among these diverse nations, some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property for one another.

After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them. The point is this, that Christ united these nations but after a while governments became the cause of discord.

What I mean is that Christ sustained a Cause that all the kings of the earth could not establish! He united the various religions and modified ancient customs. Consider what great differences existed between Romans, Greeks, Syrians, Egyptians, Phoenicians, Israelites and other peoples of Europe. Christ removed these differences and became the cause of love between these communities. Although after some time governments destroyed this union, the work of Christ was accomplished.

Therefore, the Universal Educator must be at the same time a physical, human and spiritual educator; and He must possess a supernatural power, so that He may hold the position of a divine teacher. If He does not show forth such a holy power, He will not be able to educate, for if He be imperfect, how can He give a perfect education? If He be ignorant, how can He make others wise? If He be unjust, how can He make others just? If He be earthly, how can He make others heavenly?

Now we must consider justly: did these Divine Manifestations Who have appeared possess all these qualifications or not?(4) If They had not these qualifications and these perfections, They were not real Educators.

Therefore, it must be our task to prove to the thoughtful by reasonable arguments the prophethood of Moses, of Christ and of the other Divine Manifestations. And the proofs and evidences which we give are not based on traditional but on rational arguments.

It has now been proved by rational arguments that the world of existence is in the utmost need of an educator, and that its education must be achieved by divine power. There is no doubt that this holy power is revelation, and that the world must be educated through this power which is above human power.

4: ABRAHAM

One of those Who possessed this power and was a.s.sisted by it was Abraham.

And the proof of it was that He was born in Mesopotamia, and of a family who were ignorant of the Oneness of G.o.d. He opposed His own nation and people, and even His own family, by rejecting all their G.o.ds. Alone and without help He resisted a powerful tribe, a task which is neither simple nor easy. It is as if in this day someone were to go to a Christian people who are attached to the Bible, and deny Christ; or in the Papal Court-G.o.d forbid!-if such a one were in the most powerful manner to blaspheme against Christ and oppose the people.