Though the "First Mind" is without beginning, it does not become a sharer in the preexistence of G.o.d, for the existence of the universal reality in relation to the existence of G.o.d is nothingness, and it has not the power to become an a.s.sociate of G.o.d and like unto Him in preexistence. This subject has been before explained.

The existence of living things signifies composition, and their death, decomposition. But universal matter and the elements do not become absolutely annihilated and destroyed. No, their nonexistence is simply transformation. For instance, when man is annihilated, he becomes dust; but he does not become absolutely nonexistent. He still exists in the shape of dust, but transformation has taken place, and this composition is accidentally decomposed. The annihilation of the other beings is the same, for existence does not become absolute nonexistence, and absolute nonexistence does not become existence.

54: ON THE PROCEEDING OF THE HUMAN SPIRIT FROM G.o.d

Question.-In the Bible it is said that G.o.d breathed the spirit into the body of man. What is the meaning of this verse?

Answer.-Know that proceeding is of two kinds: the proceeding and appearance through emanation, and the proceeding and appearance through manifestation. The proceeding through emanation is like the coming forth of the action from the actor, of the writing from the writer. Now the writing emanates from the writer, and the discourse emanates from the speaker, and in the same way the human spirit emanates from G.o.d. It is not that it manifests G.o.d-that is to say, no part has been detached from the Divine Reality to enter the body of man. No, as the discourse emanates from the speaker, the spirit appears in the body of man.

But the proceeding through manifestation is the manifestation of the reality of a thing in other forms, like the coming forth of this tree from the seed of the tree, or the coming forth of the flower from the seed of the flower, for it is the seed itself which appears in the form of the branches, leaves and flowers. This is called the proceeding through manifestation. The spirits of men, with reference to G.o.d, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer-that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation. The speaker has perfect ability and power, and the discourse emanates from him, as the action does from the actor. The Real Speaker, the Essence of Unity, has always been in one condition, which neither changes nor alters, has neither transformation nor vicissitude. He is the Eternal, the Immortal.

Therefore, the proceeding of the human spirits from G.o.d is through emanation. When it is said in the Bible that G.o.d breathed His spirit into man, this spirit is that which, like the discourse, emanates from the Real Speaker, taking effect in the reality of man.

But the proceeding through manifestation (if by this is meant the divine appearance, and not division into parts), we have said, is the proceeding and the appearance of the Holy Spirit and the Word, which is from G.o.d. As it is said in the Gospel of John, "In the beginning was the Word, and the Word was with G.o.d";(145) then the Holy Spirit and the Word are the appearance of G.o.d. The Spirit and the Word mean the divine perfections that appeared in the Reality of Christ, and these perfections were with G.o.d; so the sun manifests all its glory in the mirror. For the Word does not signify the body of Christ, no, but the divine perfections manifested in Him. For Christ was like a clear mirror which was facing the Sun of Reality; and the perfections of the Sun of Reality-that is to say, its light and heat-were visible and apparent in this mirror. If we look into the mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of G.o.d, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with G.o.d, and the Word was G.o.d";(146) for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word.

Why? because He is the sum of perfect meanings. This is why He is called the Word.

And know that the proceeding of the Word and the Holy Spirit from G.o.d, which is the proceeding and appearance of manifestation, must not be understood to mean that the Reality of Divinity had been divided into parts, or multiplied, or that it had descended from the exaltation of holiness and purity. G.o.d forbid! If a pure, fine mirror faces the sun, the light and heat, the form and the image of the sun will be resplendent in it with such manifestation that if a beholder says of the sun, which is brilliant and visible in the mirror, "This is the sun," it is true.

Nevertheless, the mirror is the mirror, and the sun is the sun. The One Sun, even if it appears in numerous mirrors, is one. This state is neither abiding nor entering, neither commingling nor descending; for entering, abiding, descending, issuing forth and commingling are the necessities and characteristics of bodies, not of spirits; then how much less do they belong to the sanctified and pure Reality of G.o.d. G.o.d is exempt from all that is not in accordance with His purity and His exalted and sublime sanct.i.ty.

The Sun of Reality, as we have said, has always been in one condition; it has no change, no alteration, no transformation and no vicissitude. It is eternal and everlasting. But the Holy Reality of the Word of G.o.d is in the condition of the pure, fine and shining mirror; the heat, the light, the image and likeness-that is to say, the perfections of the Sun of Reality-appear in it. That is why Christ says in the Gospel, "The Father is in the Son"-that is to say, the Sun of Reality appears in the mirror.(147) Praise be to the One Who shone upon this Holy Reality, Who is sanctified among the beings!

55: SOUL, SPIRIT AND MIND

Question.-What is the difference between the mind, spirit and soul?

Answer.-It has been before explained that spirit is universally divided into five categories: the vegetable spirit, the animal spirit, the human spirit, the spirit of faith, and the Holy Spirit.

The vegetable spirit is the power of growth which is brought about in the seed through the influence of other existences.

The animal spirit is the power of all the senses, which is realized from the composition and mingling of elements; when this composition decomposes, the power also perishes and becomes annihilated. It may be likened to this lamp: when the oil, wick and fire are combined, it is lighted; and when this combination is dissolved-that is to say, when the combined parts are separated from one another-the lamp also is extinguished.

The human spirit which distinguishes man from the animal is the rational soul, and these two names-the human spirit and the rational soul-designate one thing. This spirit, which in the terminology of the philosophers is the rational soul, embraces all beings, and as far as human ability permits discovers the realities of things and becomes cognizant of their peculiarities and effects, and of the qualities and properties of beings.

But the human spirit, unless a.s.sisted by the spirit of faith, does not become acquainted with the divine secrets and the heavenly realities. It is like a mirror which, although clear, polished and brilliant, is still in need of light. Until a ray of the sun reflects upon it, it cannot discover the heavenly secrets.

But the mind is the power of the human spirit. Spirit is the lamp; mind is the light which shines from the lamp. Spirit is the tree, and the mind is the fruit. Mind is the perfection of the spirit and is its essential quality, as the sun's rays are the essential necessity of the sun.

This explanation, though short, is complete; therefore, reflect upon it, and if G.o.d wills, you may become acquainted with the details.

56: THE PHYSICAL POWERS AND THE INTELLECTUAL POWERS

In man five outer powers exist, which are the agents of perception-that is to say, through these five powers man perceives material beings. These are sight, which perceives visible forms; hearing, which perceives audible sounds; smell, which perceives odors; taste, which perceives foods; and feeling, which is in all parts of the body and perceives tangible things.

These five powers perceive outward existences.

Man has also spiritual powers: imagination, which conceives things; thought, which reflects upon realities; comprehension, which comprehends realities; memory, which retains whatever man imagines, thinks and comprehends. The intermediary between the five outward powers and the inward powers is the sense which they possess in common-that is to say, the sense which acts between the outer and inner powers, conveys to the inward powers whatever the outer powers discern. It is termed the common faculty, because it communicates between the outward and inward powers and thus is common to the outward and inward powers.

For instance, sight is one of the outer powers; it sees and perceives this flower, and conveys this perception to the inner power-the common faculty-which transmits this perception to the power of imagination, which in its turn conceives and forms this image and transmits it to the power of thought; the power of thought reflects and, having grasped the reality, conveys it to the power of comprehension; the comprehension, when it has comprehended it, delivers the image of the object perceived to the memory, and the memory keeps it in its repository.

The outward powers are five: the power of sight, of hearing, of taste, of smell and of feeling.

The inner powers are also five: the common faculty, and the powers of imagination, thought, comprehension and memory.

57: THE CAUSES OF THE DIFFERENCES IN THE CHARACTERS OF MEN

Question.-How many kinds of character has man, and what is the cause of the differences and varieties in men?

Answer.-He has the innate character, the inherited character, and the acquired character which is gained by education.

With regard to the innate character, although the divine creation is purely good, yet the varieties of natural qualities in man come from the difference of degree; all are excellent, but they are more or less so, according to the degree. So all mankind possess intelligence and capacities, but the intelligence, the capacity and the worthiness of men differ. This is evident.

For example, take a number of children of one family, of one place, of one school, instructed by one teacher, reared on the same food, in the same climate, with the same clothing, and studying the same lessons-it is certain that among these children some will be clever in the sciences, some will be of average ability, and some dull. Hence it is clear that in the original nature there exists a difference of degree and varieties of worthiness and capacity. This difference does not imply good or evil but is simply a difference of degree. One has the highest degree, another the medium degree, and another the lowest degree. So man exists; the animal, the plant and the mineral exist also-but the degrees of these four existences vary. What a difference between the existence of man and of the animal! Yet both are existences. It is evident that in existence there are differences of degrees.

The variety of inherited qualities comes from strength and weakness of const.i.tution-that is to say, when the two parents are weak, the children will be weak; if they are strong, the children will be robust. In the same way, purity of blood has a great effect; for the pure germ is like the superior stock which exists in plants and animals. For example, you see that children born from a weak and feeble father and mother will naturally have a feeble const.i.tution and weak nerves; they will be afflicted and will have neither patience, nor endurance, nor resolution, nor perseverance, and will be hasty; for the children inherit the weakness and debility of their parents.

Besides this, an especial blessing is conferred on some families and some generations. Thus it is an especial blessing that from among the descendants of Abraham should have come all the Prophets of the children of Israel. This is a blessing that G.o.d has granted to this descent: to Moses from His father and mother, to Christ from His mother's line; also to Mu?ammad and the Bab, and to all the Prophets and the Holy Manifestations of Israel. The Blessed Beauty(148) is also a lineal descendant of Abraham, for Abraham had other sons besides Ishmael and Isaac who in those days migrated to the lands of Persia and Afghanistan, and the Blessed Beauty is one of their descendants.

Hence it is evident that inherited character also exists, and to such a degree that if the characters are not in conformity with their origin, although they belong physically to that lineage, spiritually they are not considered members of the family, like Canaan,(149) who is not reckoned as being of the race of Noah.

But the difference of the qualities with regard to culture is very great, for education has great influence. Through education the ignorant become learned; the cowardly become valiant. Through cultivation the crooked branch becomes straight; the acid, bitter fruit of the mountains and woods becomes sweet and delicious; and the five-petaled flower becomes hundred petaled. Through education savage nations become civilized, and even the animals become domesticated. Education must be considered as most important, for as diseases in the world of bodies are extremely contagious, so, in the same way, qualities of spirit and heart are extremely contagious. Education has a universal influence, and the differences caused by it are very great.

Perhaps someone will say that, since the capacity and worthiness of men differ, therefore, the difference of capacity certainly causes the difference of characters.(150)

But this is not so, for capacity is of two kinds: natural capacity and acquired capacity. The first, which is the creation of G.o.d, is purely good-in the creation of G.o.d there is no evil; but the acquired capacity has become the cause of the appearance of evil. For example, G.o.d has created all men in such a manner and has given them such a const.i.tution and such capacities that they are benefited by sugar and honey and harmed and destroyed by poison. This nature and const.i.tution is innate, and G.o.d has given it equally to all mankind. But man begins little by little to accustom himself to poison by taking a small quant.i.ty each day, and gradually increasing it, until he reaches such a point that he cannot live without a gram of opium every day. The natural capacities are thus completely perverted. Observe how much the natural capacity and const.i.tution can be changed, until by different habits and training they become entirely perverted. One does not criticize vicious people because of their innate capacities and nature, but rather for their acquired capacities and nature.

In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of greed, of anger and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that greed, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So if a man is greedy to acquire science and knowledge, or to become compa.s.sionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy.

Then it is evident that in creation and nature evil does not exist at all; but when the natural qualities of man are used in an unlawful way, they are blameworthy. So if a rich and generous person gives a sum of money to a poor man for his own necessities, and if the poor man spends that sum of money on unlawful things, that will be blameworthy. It is the same with all the natural qualities of man, which const.i.tute the capital of life; if they be used and displayed in an unlawful way, they become blameworthy.

Therefore, it is clear that creation is purely good. Consider that the worst of qualities and most odious of attributes, which is the foundation of all evil, is lying. No worse or more blameworthy quality than this can be imagined to exist; it is the destroyer of all human perfections and the cause of innumerable vices. There is no worse characteristic than this; it is the foundation of all evils. Notwithstanding all this, if a doctor consoles a sick man by saying, "Thank G.o.d you are better, and there is hope of your recovery," though these words are contrary to the truth, yet they may become the consolation of the patient and the turning point of the illness. This is not blameworthy.

This question is now clearly elucidated. Salutations!