One more point remains. Modern philosophers say: "We have never seen the spirit in man, and in spite of our researches into the secrets of the human body, we do not perceive a spiritual power. How can we imagine a power which is not sensible?" The theologians reply: "The spirit of the animal also is not sensible, and through its bodily powers it cannot be perceived. By what do you prove the existence of the spirit of the animal?

There is no doubt that from its effects you prove that in the animal there is a power which is not in the plant, and this is the power of the senses-that is to say, sight, hearing and also other powers; from these you infer that there is an animal spirit. In the same way, from the proofs and signs we have mentioned, we argue that there is a human spirit. Since in the animal there are signs which are not in the plant, you say this power of sensation is a property of the animal spirit; you also see in man signs, powers and perfections which do not exist in the animal; therefore, you infer that there is a power in him which the animal is without."

If we wish to deny everything that is not sensible, then we must deny the realities which unquestionably exist. For example, ethereal matter is not sensible, though it has an undoubted existence. The power of attraction is not sensible, though it certainly exists. From what do we affirm these existences? From their signs. Thus this light is the vibration of that ethereal matter, and from this vibration we infer the existence of ether.

49: THE GROWTH AND DEVELOPMENT OF THE HUMAN RACE

Question.-What do you say with regard to the theories held by some European philosophers on the growth and development of beings?

Answer.-This subject was spoken of the other day, but we will speak of it again. Briefly, this question will be decided by determining whether species are original or not-that is to say, has the species of man been established from its origin, or was it afterward derived from the animals?

Certain European philosophers agree that the species grows and develops, and that even change and alteration are also possible. One of the proofs that they give for this theory is that through the attentive study and verification of the science of geology it has become clear that the existence of the vegetable preceded that of the animal, and that of the animal preceded that of man. They admit that both the vegetable and the animal species have changed, for in some of the strata of the earth they have discovered plants which existed in the past and are now extinct; they have progressed, grown in strength, their form and appearance have changed, and so the species have altered. In the same way, in the strata of the earth there are some species of animals which have changed and are transformed. One of these animals is the serpent. There are indications that the serpent once had feet, but through the lapse of time those members have disappeared. In the same way, in the vertebral column of man there is an indication which amounts to a proof that, like other animals, he once had a tail. At one time that member was useful, but when man developed, it was no longer of use; and, therefore, it gradually disappeared. As the serpent took refuge under the ground and became a creeping animal, it was no longer in need of feet, so they disappeared; but their traces survive. The princ.i.p.al argument is this: that the existence of traces of members proves that they once existed, and as now they are no longer of service, they have gradually disappeared. Therefore, while the perfect and necessary members have remained, those which are unnecessary have gradually disappeared by the modification of the species, but the traces of them continue.

The first answer to this argument is the fact that the animal having preceded man is not a proof of the evolution, change and alteration of the species, nor that man was raised from the animal world to the human world.

For while the individual appearance of these different beings is certain, it is possible that man came into existence after the animal. So when we examine the vegetable kingdom, we see that the fruits of the different trees do not arrive at maturity at one time; on the contrary, some come first and others afterward. This priority does not prove that the later fruit of one tree was produced from the earlier fruit of another tree.

Second, these slight signs and traces of members have perhaps a great reason of which the mind is not yet cognizant. How many things exist of which we do not yet know the reason! So the science of physiology-that is to say, the knowledge of the composition of the members-records that the reason and cause of the difference in the colors of animals, and of the hair of men, of the redness of the lips, and of the variety of the colors of birds, is still unknown; it is secret and hidden. But it is known that the pupil of the eye is black so as to attract the rays of the sun, for if it were another color-that is, uniformly white-it would not attract the rays of the sun. Therefore, as the reason of the things we have mentioned is unknown, it is possible that the reason and the wisdom of these traces of members, whether they be in the animal or man, are equally unknown.

Certainly there is a reason, even though it is not known.

Third, let us suppose that there was a time when some animals, or even man, possessed some members which have now disappeared; this is not a sufficient proof of the change and evolution of the species. For man, from the beginning of the embryonic period till he reaches the degree of maturity, goes through different forms and appearances. His aspect, his form, his appearance and color change; he pa.s.ses from one form to another, and from one appearance to another. Nevertheless, from the beginning of the embryonic period he is of the species of man-that is to say, an embryo of a man and not of an animal; but this is not at first apparent, but later it becomes visible and evident. For example, let us suppose that man once resembled the animal, and that now he has progressed and changed.

Supposing this to be true, it is still not a proof of the change of species. No, as before mentioned, it is merely like the change and alteration of the embryo of man until it reaches the degree of reason and perfection. We will state it more clearly. Let us suppose that there was a time when man walked on his hands and feet, or had a tail; this change and alteration is like that of the fetus in the womb of the mother. Although it changes in all ways, and grows and develops until it reaches the perfect form, from the beginning it is a special species. We also see in the vegetable kingdom that the original species of the genus do not change and alter, but the form, color and bulk will change and alter, or even progress.

To recapitulate: as man in the womb of the mother pa.s.ses from form to form, from shape to shape, changes and develops, and is still the human species from the beginning of the embryonic period-in the same way man, from the beginning of his existence in the matrix of the world, is also a distinct species-that is, man-and has gradually evolved from one form to another. Therefore, this change of appearance, this evolution of members, this development and growth, even though we admit the reality of growth and progress,(141) does not prevent the species from being original. Man from the beginning was in this perfect form and composition, and possessed capacity and apt.i.tude for acquiring material and spiritual perfections, and was the manifestation of these words, "We will make man in Our image and likeness."(142) He has only become more pleasing, more beautiful and more graceful. Civilization has brought him out of his wild state, just as the wild fruits which are cultivated by a gardener become finer, sweeter and acquire more freshness and delicacy.

The gardeners of the world of humanity are the Prophets of G.o.d.

50: SPIRITUAL PROOFS OF THE ORIGIN OF MAN

The proofs which we have adduced relative to the origin of the human species were logical proofs. Now we will give the spiritual proofs, which are essential. For, as we have proved Divinity by logical arguments, and have also proved logically that man exists from his origin and foundation as man, and that his species has existed from all eternity, now we will establish spiritual proofs that human existence-that is, the species of man-is a necessary existence, and that without man the perfections of Divinity would not appear. But these are spiritual proofs, not logical proofs.

We have many times demonstrated and established that man is the n.o.blest of beings, the sum of all perfections, and that all beings and all existences are the centers from which the glory of G.o.d is reflected-that is to say, the signs of the Divinity of G.o.d are apparent in the realities of things and of creatures. Just as the terrestrial globe is the place where the rays of the sun are reflected-as its light, its heat and its influence are apparent and visible in all the atoms of the earth-so, in the same way, the atoms of beings, in this infinite s.p.a.ce, proclaim and prove one of the divine perfections. Nothing is deprived of this benefit; either it is a sign of the mercy of G.o.d, or it is a sign of His power, His greatness, His justice, His nurturing providence; or it is a sign of the generosity of G.o.d, His vision, His hearing, His knowledge, His grace and so on.

Without doubt each being is the center of the shining forth of the glory of G.o.d-that is to say, the perfections of G.o.d appear from it and are resplendent in it. It is like the sun, which is resplendent in the desert, upon the sea, in the trees, in the fruits and blossoms, and in all earthly things. The world, indeed each existing being, proclaims to us one of the names of G.o.d, but the reality of man is the collective reality, the general reality, and is the center where the glory of all the perfections of G.o.d shine forth-that is to say, for each name, each attribute, each perfection which we affirm of G.o.d there exists a sign in man. If it were otherwise, man could not imagine these perfections and could not understand them. So we say that G.o.d is the seer, and the eye is the sign of His vision; if this sight were not in man, how could we imagine the vision of G.o.d? For the blind (that is, one born blind) cannot imagine sight; and the deaf (that is, one deaf from birth) cannot imagine hearing; and the dead cannot realize life. Consequently, the Divinity of G.o.d, which is the sum of all perfections, reflects itself in the reality of man-that is to say, the Essence of Oneness is the gathering of all perfections, and from this unity He casts a reflection upon the human reality. Man, then, is the perfect mirror facing the Sun of Truth and is the center of radiation: the Sun of Truth shines in this mirror. The reflection of the divine perfections appears in the reality of man, so he is the representative of G.o.d, the messenger of G.o.d. If man did not exist, the universe would be without result, for the object of existence is the appearance of the perfections of G.o.d.

Therefore, it cannot be said there was a time when man was not. All that we can say is that this terrestrial globe at one time did not exist, and at its beginning man did not appear upon it. But from the beginning which has no beginning, to the end which has no end, a Perfect Manifestation always exists. This Man of Whom we speak is not every man; we mean the Perfect Man. For the n.o.blest part of the tree is the fruit, which is the reason of its existence. If the tree had no fruit, it would have no meaning. Therefore, it cannot be imagined that the worlds of existence, whether the stars or this earth, were once inhabited by the donkey, cow, mouse and cat, and that they were without man! This supposition is false and meaningless. The word of G.o.d is clear as the sun. This is a spiritual proof, but one which we cannot at the beginning put forth for the benefit of the materialists. First we must speak of the logical proofs, afterward the spiritual proofs.

51: THE SPIRIT AND MIND OF MAN HAVE EXISTED FROM THE BEGINNING

Question.-Does man in the beginning possess mind and spirit, or are they an outcome of his evolution?

Answer.-The beginning of the existence of man on the terrestrial globe resembles his formation in the womb of the mother. The embryo in the womb of the mother gradually grows and develops until birth, after which it continues to grow and develop until it reaches the age of discretion and maturity. Though in infancy the signs of the mind and spirit appear in man, they do not reach the degree of perfection; they are imperfect. Only when man attains maturity do the mind and the spirit appear and become evident in utmost perfection.

So also the formation of man in the matrix of the world was in the beginning like the embryo; then gradually he made progress in perfectness, and grew and developed until he reached the state of maturity, when the mind and spirit became visible in the greatest power. In the beginning of his formation the mind and spirit also existed, but they were hidden; later they were manifested. In the womb of the world mind and spirit also existed in the embryo, but they were concealed; afterward they appeared.

So it is that in the seed the tree exists, but it is hidden and concealed; when it develops and grows, the complete tree appears. In the same way the growth and development of all beings is gradual; this is the universal divine organization and the natural system. The seed does not at once become a tree; the embryo does not at once become a man; the mineral does not suddenly become a stone. No, they grow and develop gradually and attain the limit of perfection.

All beings, whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees. The organization of G.o.d is one; the evolution of existence is one; the divine system is one. Whether they be small or great beings, all are subject to one law and system. Each seed has in it from the first all the vegetable perfections. For example, in the seed all the vegetable perfections exist from the beginning, but not visibly; afterward little by little they appear. So it is first the shoot which appears from the seed, then the branches, leaves, blossoms and fruits; but from the beginning of its existence all these things are in the seed, potentially, though not apparently.

In the same way, the embryo possesses from the first all perfections, such as the spirit, the mind, the sight, the smell, the taste-in one word, all the powers-but they are not visible and become so only by degrees.

Similarly, the terrestrial globe from the beginning was created with all its elements, substances, minerals, atoms and organisms; but these only appeared by degrees: first the mineral, then the plant, afterward the animal, and finally man. But from the first these kinds and species existed, but were undeveloped in the terrestrial globe, and then appeared only gradually. For the supreme organization of G.o.d, and the universal natural system, surround all beings, and all are subject to this rule.

When you consider this universal system, you see that there is not one of the beings which at its coming into existence has reached the limit of perfection. No, they gradually grow and develop, and then attain the degree of perfection.

52: THE APPEARING OF THE SPIRIT IN THE BODY

Question.-What is the wisdom of the spirit's appearing in the body?

Answer.-The wisdom of the appearance of the spirit in the body is this: the human spirit is a Divine Trust, and it must traverse all conditions, for its pa.s.sage and movement through the conditions of existence will be the means of its acquiring perfections. So when a man travels and pa.s.ses through different regions and numerous countries with system and method, it is certainly a means of his acquiring perfection, for he will see places, scenes and countries, from which he will discover the conditions and states of other nations. He will thus become acquainted with the geography of countries and their wonders and arts; he will familiarize himself with the habits, customs and usages of peoples; he will see the civilization and progress of the epoch; he will become aware of the policy of governments and the power and capacity of each country. It is the same when the human spirit pa.s.ses through the conditions of existence: it will become the possessor of each degree and station. Even in the condition of the body it will surely acquire perfections.

Besides this, it is necessary that the signs of the perfection of the spirit should be apparent in this world, so that the world of creation may bring forth endless results, and this body may receive life and manifest the divine bounties. So, for example, the rays of the sun must shine upon the earth, and the solar heat develop the earthly beings; if the rays and heat of the sun did not shine upon the earth, the earth would be uninhabited, without meaning; and its development would be r.e.t.a.r.ded. In the same way, if the perfections of the spirit did not appear in this world, this world would be unenlightened and absolutely brutal. By the appearance of the spirit in the physical form, this world is enlightened.

As the spirit of man is the cause of the life of the body, so the world is in the condition of the body, and man is in the condition of the spirit.

If there were no man, the perfections of the spirit would not appear, and the light of the mind would not be resplendent in this world. This world would be like a body without a soul.

This world is also in the condition of a fruit tree, and man is like the fruit; without fruit the tree would be useless.

Moreover, these members, these elements, this composition, which are found in the organism of man, are an attraction and magnet for the spirit; it is certain that the spirit will appear in it. So a mirror which is clear will certainly attract the rays of the sun. It will become luminous, and wonderful images will appear in it-that is to say, when these existing elements are gathered together according to the natural order, and with perfect strength, they become a magnet for the spirit, and the spirit will become manifest in them with all its perfections.

Under these conditions it cannot be said, "What is the necessity for the rays of the sun to descend upon the mirror?"-for the connection which exists between the reality of things, whether they be spiritual or material, requires that when the mirror is clear and faces the sun, the light of the sun must become apparent in it. In the same way, when the elements are arranged and combined in the most glorious system, organization and manner, the human spirit will appear and be manifest in them. This is the decree of the Powerful, the Wise.

53: THE RELATION BETWEEN G.o.d AND THE CREATURE

Question.-What is the nature of the connection between G.o.d and the creature-that is to say, between the Independent, the Most High, and the other beings?

Answer.-The connection between G.o.d and the creatures is that of the creator to the creation; it is like the connection between the sun and the dark bodies of contingent beings, and is the connection between the maker and the things that he has made. The sun in its own essence is independent of the bodies which it lights, for its light is in itself and is free and independent of the terrestrial globe; so the earth is under the influence of the sun and receives its light, whereas the sun and its rays are entirely independent of the earth. But if there were no sun, the earth and all earthly beings could not exist.

The dependence of the creatures upon G.o.d is a dependence of emanation-that is to say, creatures emanate from G.o.d; they do not manifest Him.(143) The relation is that of emanation and not that of manifestation. The light of the sun emanates from the sun; it does not manifest it. The appearance through emanation is like the appearance of the rays from the luminary of the horizons of the world-that is to say, the holy essence of the Sun of Truth is not divided and does not descend to the condition of the creatures. In the same way, the globe of the sun does not become divided and does not descend to the earth. No, the rays of the sun, which are its bounty, emanate from it and illumine the dark bodies.

But the appearance through manifestation is the manifestation of the branches, leaves, blossoms and fruit from the seed; for the seed in its own essence becomes branches and fruits, and its reality enters into the branches, the leaves and fruits. This appearance through manifestation would be for G.o.d, the Most High, simple imperfection; and this is quite impossible, for the implication would be that the Absolute Preexistent is qualified with phenomenal attributes. But if this were so, pure independence would become mere poverty, and true existence would become nonexistence, and this is impossible.

Therefore, all creatures emanate from G.o.d-that is to say, it is by G.o.d that all things are realized, and by Him that all beings have attained to existence. The first thing which emanated from G.o.d is that universal reality, which the ancient philosophers termed the "First Mind," and which the people of Baha call the "First Will." This emanation, in that which concerns its action in the world of G.o.d, is not limited by time or place; it is without beginning or end-beginning and end in relation to G.o.d are one. The preexistence of G.o.d is the preexistence of essence, and also preexistence of time, and the phenomenality of contingency is essential and not temporal, as we have already explained one day at table.(144)