It is even possible that the condition of those who have died in sin and unbelief may become changed-that is to say, they may become the object of pardon through the bounty of G.o.d, not through His justice-for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of G.o.d. Are not all the people in that world the creatures of G.o.d? Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations.

63: THE PROGRESS OF MAN IN THE OTHER WORLD

Know that nothing which exists remains in a state of repose-that is to say, all things are in motion. Everything is either growing or declining; all things are either coming from nonexistence into being, or going from existence into nonexistence. So this flower, this hyacinth, during a certain period of time was coming from the world of nonexistence into being, and now it is going from being into nonexistence. This state of motion is said to be essential-that is, natural; it cannot be separated from beings because it is their essential requirement, as it is the essential requirement of fire to burn.

Thus it is established that this movement is necessary to existence, which is either growing or declining. Now, as the spirit continues to exist after death, it necessarily progresses or declines; and in the other world to cease to progress is the same as to decline; but it never leaves its own condition, in which it continues to develop. For example, the reality of the spirit of Peter, however far it may progress, will not reach to the condition of the Reality of Christ; it progresses only in its own environment.

Look at this mineral. However far it may evolve, it only evolves in its own condition; you cannot bring the crystal to a state where it can attain to sight. This is impossible. So the moon which is in the heavens, however far it might evolve, could never become a luminous sun, but in its own condition it has apogee and perigee. However far the disciples might progress, they could never become Christ. It is true that coal could become a diamond, but both are in the mineral condition, and their component elements are the same.

64: THE STATE OF MAN AND HIS PROGRESS AFTER DEATH

When we consider beings with the seeing eye, we observe that they are limited to three sorts-that is to say, as a whole they are either mineral, vegetable or animal, each of these three cla.s.ses containing species. Man is the highest species because he is the possessor of the perfections of all the cla.s.ses-that is, he has a body which grows and which feels. As well as having the perfections of the mineral, of the vegetable and of the animal, he also possesses an especial excellence which the other beings are without-that is, the intellectual perfections. Therefore, man is the most n.o.ble of beings.

Man is in the highest degree of materiality, and at the beginning of spirituality-that is to say, he is the end of imperfection and the beginning of perfection. He is at the last degree of darkness, and at the beginning of light; that is why it has been said that the condition of man is the end of the night and the beginning of day, meaning that he is the sum of all the degrees of imperfection, and that he possesses the degrees of perfection. He has the animal side as well as the angelic side, and the aim of an educator is to so train human souls that their angelic aspect may overcome their animal side. Then if the divine power in man, which is his essential perfection, overcomes the satanic power, which is absolute imperfection, he becomes the most excellent among the creatures; but if the satanic power overcomes the divine power, he becomes the lowest of the creatures. That is why he is the end of imperfection and the beginning of perfection. Not in any other of the species in the world of existence is there such a difference, contrast, contradiction and opposition as in the species of man. Thus the reflection of the Divine Light was in man, as in Christ, and see how loved and honored He is! At the same time we see man worshiping a stone, a clod of earth or a tree. How vile he is, in that his object of worship should be the lowest existence-that is, a stone or clay, without spirit; a mountain, a forest or a tree. What shame is greater for man than to worship the lowest existences? In the same way, knowledge is a quality of man, and so is ignorance; truthfulness is a quality of man; so is falsehood; trustworthiness and treachery, justice and injustice, are qualities of man, and so forth. Briefly, all the perfections and virtues, and all the vices, are qualities of man.

Consider equally the differences between individual men. The Christ was in the form of man, and Caiaphas was in the form of man; Moses and Pharaoh, Abel and Cain, Baha'u'llah and Ya?ya,(158) were men.

Man is said to be the greatest representative of G.o.d, and he is the Book of Creation because all the mysteries of beings exist in him. If he comes under the shadow of the True Educator and is rightly trained, he becomes the essence of essences, the light of lights, the spirit of spirits; he becomes the center of the divine appearances, the source of spiritual qualities, the rising-place of heavenly lights, and the receptacle of divine inspirations. If he is deprived of this education, he becomes the manifestation of satanic qualities, the sum of animal vices, and the source of all dark conditions.

The reason of the mission of the Prophets is to educate men, so that this piece of coal may become a diamond, and this fruitless tree may be engrafted and yield the sweetest, most delicious fruits. When man reaches the n.o.blest state in the world of humanity, then he can make further progress in the conditions of perfection, but not in state; for such states are limited, but the divine perfections are endless.

Both before and after putting off this material form, there is progress in perfection but not in state. So beings are consummated in perfect man.

There is no other being higher than a perfect man. But man when he has reached this state can still make progress in perfections but not in state because there is no state higher than that of a perfect man to which he can transfer himself. He only progresses in the state of humanity, for the human perfections are infinite. Thus, however learned a man may be, we can imagine one more learned.

Hence, as the perfections of humanity are endless, man can also make progress in perfections after leaving this world.

65: EXPLANATION OF A VERSE IN THE KITaB-I-AQDAS

Question.-It is said in the Kitab-i-Aqdas "...whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed." What is the meaning of this verse?

Answer.-This blessed verse means that the foundation of success and salvation is the knowledge of G.o.d, and that the results of the knowledge of G.o.d are the good actions which are the fruits of faith.

If man has not this knowledge, he will be separated from G.o.d, and when this separation exists, good actions have not complete effect. This verse does not mean that the souls separated from G.o.d are equal, whether they perform good or bad actions. It signifies only that the foundation is to know G.o.d, and the good actions result from this knowledge. Nevertheless, it is certain that between the good, the sinners and the wicked who are veiled from G.o.d there is a difference. For the veiled one who has good principles and character deserves the pardon of G.o.d, while he who is a sinner, and has bad qualities and character, is deprived of the bounties and blessings of G.o.d. Herein lies the difference.

Therefore, the blessed verse means that good actions alone, without the knowledge of G.o.d, cannot be the cause of eternal salvation, everlasting success, and prosperity, and entrance into the Kingdom of G.o.d.

66: THE EXISTENCE OF THE RATIONAL SOUL AFTER THE DEATH OF THE BODY

Question.-After the body is put aside and the spirit has obtained freedom, in what way will the rational soul exist? Let us suppose that the souls who are a.s.sisted by the bounty of the Holy Spirit attain to true existence and eternal life. But what becomes of the rational souls-that is to say, the veiled spirits?(159)

Answer.-Some think that the body is the substance and exists by itself, and that the spirit is accidental and depends upon the substance of the body, although, on the contrary, the rational soul is the substance, and the body depends upon it. If the accident-that is to say, the body-be destroyed, the substance, the spirit, remains.

Second, the rational soul, meaning the human spirit, does not descend into the body-that is to say, it does not enter it, for descent and entrance are characteristics of bodies, and the rational soul is exempt from this.

The spirit never entered this body, so in quitting it, it will not be in need of an abiding-place: no, the spirit is connected with the body, as this light is with this mirror. When the mirror is clear and perfect, the light of the lamp will be apparent in it, and when the mirror becomes covered with dust or breaks, the light will disappear.

The rational soul-that is to say, the human spirit-has neither entered this body nor existed through it; so after the disintegration of the composition of the body, how should it be in need of a substance through which it may exist? On the contrary, the rational soul is the substance through which the body exists. The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world; it will make progress and will attain to the degrees of perfection, or it will remain in the lowest abyss of ignorance, veiled and deprived from beholding the signs of G.o.d.

Question.-Through what means will the spirit of man-that is to say, the rational soul-after departing from this mortal world, make progress?

Answer.-The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name.

THE IMMORTALITY OF CHILDREN

Question.-What is the condition of children who die before attaining the age of discretion or before the appointed time of birth?

Answer.-These infants are under the shadow of the favor of G.o.d; and as they have not committed any sin and are not soiled with the impurities of the world of nature, they are the centers of the manifestation of bounty, and the Eye of Compa.s.sion will be turned upon them.

67: ETERNAL LIFE AND ENTRANCE INTO THE KINGDOM OF G.o.d

You question about eternal life and the entrance into the Kingdom. The outer expression used for the Kingdom is heaven; but this is a comparison and similitude, not a reality or fact, for the Kingdom is not a material place; it is sanctified from time and place. It is a spiritual world, a divine world, and the center of the Sovereignty of G.o.d; it is freed from body and that which is corporeal, and it is purified and sanctified from the imaginations of the human world. To be limited to place is a property of bodies and not of spirits. Place and time surround the body, not the mind and spirit. Observe that the body of man is confined to a small place; it covers only two spans of earth. But the spirit and mind of man travel to all countries and regions-even through the limitless s.p.a.ce of the heavens-surround all that exists, and make discoveries in the exalted spheres and infinite distances. This is because the spirit has no place; it is placeless; and for the spirit the earth and the heaven are as one since it makes discoveries in both. But the body is limited to a place and does not know that which is beyond it.

For life is of two kinds: that of the body and that of the spirit. The life of the body is material life, but the life of the spirit expresses the existence of the Kingdom, which consists in receiving the Spirit of G.o.d and becoming vivified by the breath of the Holy Spirit. Although the material life has existence, it is pure nonexistence and absolute death for the holy saints. So man exists, and this stone also exists, but what a difference between the existence of man and that of the stone! Though the stone exists, in relation to the existence of man it is nonexistent.

The meaning of eternal life is the gift of the Holy Spirit, as the flower receives the gift of the season, the air, and the breezes of spring.

Consider: this flower had life in the beginning like the life of the mineral; but by the coming of the season of spring, of the bounty of the clouds of the springtime, and of the heat of the glowing sun, it attained to another life of the utmost freshness, delicacy and fragrance. The first life of the flower, in comparison to the second life, is death.

The meaning is that the life of the Kingdom is the life of the spirit, the eternal life, and that it is purified from place, like the spirit of man which has no place. For if you examine the human body, you will not find a special spot or locality for the spirit, for it has never had a place; it is immaterial. It has a connection with the body like that of the sun with this mirror. The sun is not within the mirror, but it has a connection with the mirror.

In the same way the world of the Kingdom is sanctified from everything that can be perceived by the eye or by the other senses-hearing, smell, taste or touch. The mind which is in man, the existence of which is recognized-where is it in him? If you examine the body with the eye, the ear or the other senses, you will not find it; nevertheless, it exists.

Therefore, the mind has no place, but it is connected with the brain. The Kingdom is also like this. In the same way love has no place, but it is connected with the heart; so the Kingdom has no place, but is connected with man.

Entrance into the Kingdom is through the love of G.o.d, through detachment, through holiness and chast.i.ty, through truthfulness, purity, steadfastness, faithfulness and the sacrifice of life.

These explanations show that man is immortal and lives eternally. For those who believe in G.o.d, who have love of G.o.d, and faith, life is excellent-that is, it is eternal; but to those souls who are veiled from G.o.d, although they have life, it is dark, and in comparison with the life of believers it is nonexistence.