The Law of G.o.d is also described as the Holy City, the New Jerusalem. It is evident that the New Jerusalem which descends from heaven is not a city of stone, mortar, bricks, earth and wood. It is the Law of G.o.d which descends from heaven and is called new, for it is clear that the Jerusalem which is of stone and earth does not descend from heaven, and that it is not renewed; but that which is renewed is the Law of G.o.d.

The Law of G.o.d is also compared to an adorned bride who appears with most beautiful ornaments, as it has been said in chapter 21 of the Revelation of St. John: "And I John saw the holy city, new Jerusalem, coming down from G.o.d out of heaven, prepared as a bride adorned for her husband."(73) And in chapter 12, verse 1, it is said: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." This woman is that bride, the Law of G.o.d that descended upon Mu?ammad. The sun with which she was clothed, and the moon which was under her feet, are the two nations which are under the shadow of that Law, the Persian and Ottoman kingdoms; for the emblem of Persia is the sun, and that of the Ottoman Empire is the crescent moon.

Thus the sun and moon are the emblems of two kingdoms which are under the power of the Law of G.o.d. Afterward it is said: "upon her head is a crown of twelve stars." These twelve stars are the twelve Imams, who were the promoters of the Law of Mu?ammad and the educators of the people, shining like stars in the heaven of guidance.

Then it is said in the second verse: "and she being with child cried,"

meaning that this Law fell into the greatest difficulties and endured great troubles and afflictions until a perfect offspring was produced-that is, the coming Manifestation, the Promised One, Who is the perfect offspring, and Who was reared in the bosom of this Law, which is as its mother. The child Who is referred to is the Bab, the Primal Point, Who was in truth born from the Law of Mu?ammad-that is to say, the Holy Reality, Who is the child and outcome of the Law of G.o.d, His mother, and Who is promised by that religion, finds a reality in the kingdom of that Law; but because of the despotism of the dragon the child was carried up to G.o.d.

After twelve hundred and sixty days the dragon was destroyed, and the child of the Law of G.o.d, the Promised One, became manifest.

Verses 3 and 4. "And there appeared a great wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth."(74) These signs are an allusion to the dynasty of the Umayyads who dominated the Mu?ammadan religion. Seven heads and seven crowns mean seven countries and dominions over which the Umayyads had power: they were the Roman dominion around Damascus; and the Persian, Arabian and Egyptian dominions, together with the dominion of Africa-that is to say, Tunis, Morocco and Algeria; the dominion of Andalusia, which is now Spain; and the dominion of the Turks of Transoxania. The Umayyads had power over these countries. The ten horns mean the names of the Umayyad rulers-that is, without repet.i.tion, there were ten names of rulers, meaning ten names of commanders and chiefs-the first is Abu Sufyan and the last Marvan-but several of them bear the same name. So there are two Muaviya, three Yazid, two Valid, and two Marvan; but if the names were counted without repet.i.tion there would be ten. The Umayyads, of whom the first was Abu Sufyan, Amir of Mecca and chief of the dynasty of the Umayyads, and the last was Marvan, destroyed the third part of the holy and saintly people of the lineage of Mu?ammad who were like the stars of heaven.

Verse 4. "And the dragon stood before the woman which was ready to be delivered, for to devour the child as soon as it was born."(75) As we have before explained, this woman is the Law of G.o.d. The dragon was standing near the woman to devour her child, and this child was the promised Manifestation, the offspring of the Law of Mu?ammad. The Umayyads were always waiting to get possession of the Promised One, Who was to come from the line of Mu?ammad, to destroy and annihilate Him; for they much feared the appearance of the promised Manifestation, and they sought to kill any of Mu?ammad's descendants who might be highly esteemed.

Verse 5. "And she brought forth a man child, Who was to rule all nations with a rod of iron." This great son is the promised Manifestation Who was born of the Law of G.o.d and reared in the bosom of the divine teachings.

The iron rod is a symbol of power and might-it is not a sword-and means that with divine power and might He will shepherd all the nations of the earth. This son is the Bab.

Verse 5. "And her child was caught up unto G.o.d, and to His throne." This is a prophecy of the Bab, Who ascended to the heavenly realm, to the Throne of G.o.d, and to the center of His Kingdom. Consider how all this corresponds to what happened.

Verse 6. "And the woman fled into the wilderness"-that is to say, the Law of G.o.d fled to the wilderness, meaning the vast desert of ?ijaz, and the Arabian Peninsula.

Verse 6. "Where she had a place prepared of G.o.d."(76) The Arabian Peninsula became the abode and dwelling place, and the center of the Law of G.o.d.

Verse 6. "That they should feed her there a thousand two hundred and threescore days." In the terminology of the Holy Book these twelve hundred and sixty days mean the twelve hundred and sixty years that the Law of G.o.d was set up in the wilderness of Arabia, the great desert: from it the Promised One has come. After twelve hundred and sixty years that Law will have no more influence, for the fruit of that tree will have appeared, and the result will have been produced.

Consider how the prophecies correspond to one another. In the Apocalypse, the appearance of the Promised One is appointed after forty-two months, and Daniel expresses it as three times and a half, which is also forty-two months, which are twelve hundred and sixty days. In another pa.s.sage of John's Revelation it is clearly spoken of as twelve hundred and sixty days, and in the Holy Book it is said that each day signifies one year.

Nothing could be clearer than this agreement of the prophecies with one another. The Bab appeared in the year 1260 of the Hejira of Mu?ammad, which is the beginning of the universal era-reckoning of all Islam. There are no clearer proofs than this in the Holy Books for any Manifestation.

For him who is just, the agreement of the times indicated by the tongues of the Great Ones is the most conclusive proof. There is no other possible explanation of these prophecies. Blessed are the just souls who seek the truth. But failing justice, the people attack, dispute and openly deny the evidence, like the Pharisees who, at the manifestation of Christ, denied with the greatest obstinacy the explanations of Christ and of His disciples. They obscured Christ's Cause before the ignorant people, saying, "These prophecies are not of Jesus, but of the Promised One Who shall come later, according to the conditions mentioned in the Bible."

Some of these conditions were that He must have a kingdom, be seated on the throne of David, enforce the Law of the Bible, and manifest such justice that the wolf and the lamb shall gather at the same spring.

And thus they prevented the people from knowing Christ.

Note.-In these last conversations 'Abdu'l-Baha wishes to reconcile in a new interpretation the apocalyptic prophecies of the Jews, the Christians and the Muslims, rather than to show their supernatural character. On the powers of the Prophets, cf. "The Knowledge of the Divine Manifestations,"

p. 157; and "Visions and Communication with Spirits," p. 251.

14: SPIRITUAL PROOFS

In this material world time has cycles; places change through alternating seasons, and for souls there are progress, retrogression and education.

At one time it is the season of spring; at another it is the season of autumn; and again it is the season of summer or the season of winter.

In the spring there are the clouds which send down the precious rain, the musk-scented breezes and life-giving zephyrs; the air is perfectly temperate, the rain falls, the sun shines, the fecundating wind wafts the clouds, the world is renewed, and the breath of life appears in plants, in animals and in men. Earthly beings pa.s.s from one condition to another. All things are clothed in new garments, and the black earth is covered with herbage; mountains and plains are adorned with verdure; trees bear leaves and blossoms; gardens bring forth flowers and fragrant herbs. The world becomes another world, and it attains to a life-giving spirit. The earth was a lifeless body; it finds a new spirit, and produces endless beauty, grace and freshness. Thus the spring is the cause of new life and infuses a new spirit.

Afterward comes the summer, when the heat increases, and growth and development attain their greatest power. The energy of life in the vegetable kingdom reaches to the degree of perfection, the fruit appears, and the time of harvest ripens; a seed has become a sheaf, and the food is stored for winter. Afterward comes tumultuous autumn when unwholesome and sterile winds blow; it is the season of sickness, when all things are withered, and the balmy air is vitiated. The breezes of spring are changed to autumn winds; the fertile green trees have become withered and bare; flowers and fragrant herbs fade away; the beautiful garden becomes a dustheap. Following this comes the season of winter, with cold and tempests. It snows, rains, hails, storms, thunders and lightens, freezes and congeals; all plants die, and animals languish and are wretched.

When this state is reached, again a new life-giving spring returns, and the cycle is renewed. The season of spring with its hosts of freshness and beauty spreads its tent on the plains and mountains with great pomp and magnificence. A second time the form of the creatures is renewed, and the creation of beings begins afresh; bodies grow and develop, the plains and wildernesses become green and fertile, trees bring forth blossoms, and the spring of last year returns in the utmost fullness and glory. Such is, and such ought to be, the cycle and succession of existence. Such is the cycle and revolution of the material world.

It is the same with the spiritual cycles of the Prophets-that is to say, the day of the appearance of the Holy Manifestations is the spiritual springtime; it is the divine splendor; it is the heavenly bounty, the breeze of life, the rising of the Sun of Reality. Spirits are quickened; hearts are refreshed and invigorated; souls become good; existence is set in motion; human realities are gladdened, and grow and develop in good qualities and perfections. General progress is achieved and revival takes place, for it is the day of resurrection, the time of excitement and ferment, and the season of bliss, of joy and of intense rapture.

Afterward the life-giving spring ends in fruitful summer. The word of G.o.d is exalted, the Law of G.o.d is promulgated; all things reach perfection.

The heavenly table is spread, the holy breezes perfume the East and the West, the teachings of G.o.d conquer the world, men become educated, praiseworthy results are produced, universal progress appears in the world of humanity, and the divine bounties surround all things. The Sun of Reality rises from the horizon of the Kingdom with the greatest power and heat. When it reaches the meridian, it will begin to decline and descend, and the spiritual summer will be followed by autumn, when growth and development are arrested. Breezes change into blighting winds, and the unwholesome season dissipates the beauty and freshness of the gardens, plains and bowers-that is to say, attraction and goodwill do not remain, divine qualities are changed, the radiance of hearts is dimmed, the spirituality of souls is altered, virtues are replaced by vices, and holiness and purity disappear. Only the name of the Religion of G.o.d remains, and the exoteric forms of the divine teachings. The foundations of the Religion of G.o.d are destroyed and annihilated, and nothing but forms and customs exist. Divisions appear, firmness is changed into instability, and spirits become dead; hearts languish, souls become inert, and winter arrives-that is to say, the coldness of ignorance envelops the world, and the darkness of human error prevails. After this come indifference, disobedience, inconsiderateness, indolence, baseness, animal instincts and the coldness and insensibility of stones. It is like the season of winter when the terrestrial globe, deprived of the effect of the heat of the sun, becomes desolate and dreary. When the world of intelligence and thought has reached to this state, there remain only continual death and perpetual nonexistence.

When the season of winter has had its effect, again the spiritual springtime returns, and a new cycle appears. Spiritual breezes blow, the luminous dawn gleams, the divine clouds give rain, the rays of the Sun of Reality shine forth, the contingent world attains unto a new life and is clad in a wonderful garment. All the signs and the gifts of the past springtime reappear, with perhaps even greater splendor in this new season.

The spiritual cycles of the Sun of Reality are like the cycles of the material sun: they are always revolving and being renewed. The Sun of Reality, like the material sun, has numerous rising and dawning places: one day it rises from the zodiacal sign of Cancer, another day from the sign of Libra or Aquarius; another time it is from the sign of Aries that it diffuses its rays. But the sun is one sun and one reality; the people of knowledge are lovers of the sun, and are not fascinated by the places of its rising and dawning. The people of perception are the seekers of the truth, and not of the places of its appearance, nor of its dawning points; therefore, they will adore the Sun from whatever point in the zodiac it may appear, and they will seek the Reality in every Sanctified Soul Who manifests it. Such people always attain to the truth and are not veiled from the Sun of the Divine World. So the lover of the sun and the seeker of the light will always turn toward the sun, whether it shines from the sign of Aries or gives its bounty from the sign of Cancer, or radiates from Gemini; but the ignorant and uninstructed are lovers of the signs of the zodiac, and enamored and fascinated by the rising-places, and not by the sun. When it was in the sign of Cancer, they turned toward it, though afterward the sun changed to the sign of Libra; as they were lovers of the sign, they turned toward it and attached themselves to it, and were deprived of the influences of the sun merely because it had changed its place. For example, once the Sun of Reality poured forth its rays from the sign of Abraham, and then it dawned from the sign of Moses and illuminated the horizon. Afterward it rose with the greatest power and brilliancy from the sign of Christ. Those who were the seekers of Reality worshiped that Reality wherever they saw it, but those who were attached to Abraham were deprived of its influences when it shone upon Sinai and illuminated the reality of Moses. Those who held fast to Moses, when the Sun of Reality shone from Christ with the utmost radiance and lordly splendor, were also veiled; and so forth.

Therefore, man must be the seeker after the Reality, and he will find that Reality in each of the Sanctified Souls. He must be fascinated and enraptured, and attracted to the divine bounty; he must be like the b.u.t.terfly who is the lover of the light from whatever lamp it may shine, and like the nightingale who is the lover of the rose in whatever garden it may grow.

If the sun were to rise in the West, it would still be the sun; one must not withdraw from it on account of its rising-place, nor consider the West to be always the place of sunset. In the same way, one must look for the heavenly bounties and seek for the Divine Aurora. In every place where it appears, one must become its distracted lover. Consider that if the Jews had not kept turning to the horizon of Moses, and had only regarded the Sun of Reality, without any doubt they would have recognized the Sun in the dawning-place of the reality of Christ, in the greatest divine splendor. But, alas! a thousand times alas! attaching themselves to the outward words of Moses, they were deprived of the divine bounties and the lordly splendors!

15: TRUE WEALTH

The honor and exaltation of every existing being depends upon causes and circ.u.mstances.

The excellency, the adornment and the perfection of the earth is to be verdant and fertile through the bounty of the clouds of springtime. Plants grow; flowers and fragrant herbs spring up; fruit-bearing trees become full of blossoms and bring forth fresh and new fruit. Gardens become beautiful, and meadows adorned; mountains and plains are clad in a green robe, and gardens, fields, villages and cities are decorated. This is the prosperity of the mineral world.

The height of exaltation and the perfection of the vegetable world is that a tree should grow on the bank of a stream of fresh water, that a gentle breeze should blow on it, that the warmth of the sun should shine on it, that a gardener should attend to its cultivation, and that day by day it should develop and yield fruit. But its real prosperity is to progress into the animal and human world, and replace that which has been exhausted in the bodies of animals and men.

The exaltation of the animal world is to possess perfect members, organs and powers, and to have all its needs supplied. This is its chief glory, its honor and exaltation. So the supreme happiness of an animal is to have possession of a green and fertile meadow, perfectly pure flowing water, and a lovely, verdant forest. If these things are provided for it, no greater prosperity can be imagined. For example, if a bird builds its nest in a green and fruitful forest, in a beautiful high place, upon a strong tree, and at the top of a lofty branch, and if it finds all it needs of seeds and water, this is its perfect prosperity.

But real prosperity for the animal consists in pa.s.sing from the animal world to the human world, like the microscopic beings that, through the water and air, enter into man and are a.s.similated, and replace that which has been consumed in his body. This is the great honor and prosperity for the animal world; no greater honor can be conceived for it.

Therefore, it is evident and clear that this wealth, this comfort and this material abundance form the complete prosperity of minerals, vegetables and animals. No riches, wealth, comfort or ease of the material world is equal to the wealth of a bird; all the areas of these plains and mountains are its dwelling, and all the seeds and harvests are its food and wealth, and all the lands, villages, meadows, pastures, forests and wildernesses are its possessions. Now, which is the richer, this bird, or the most wealthy man? for no matter how many seeds it may take or bestow, its wealth does not decrease.

Then it is clear that the honor and exaltation of man must be something more than material riches. Material comforts are only a branch, but the root of the exaltation of man is the good attributes and virtues which are the adornments of his reality. These are the divine appearances, the heavenly bounties, the sublime emotions, the love and knowledge of G.o.d; universal wisdom, intellectual perception, scientific discoveries, justice, equity, truthfulness, benevolence, natural courage and innate fort.i.tude; the respect for rights and the keeping of agreements and covenants; rect.i.tude in all circ.u.mstances; serving the truth under all conditions; the sacrifice of one's life for the good of all people; kindness and esteem for all nations; obedience to the teachings of G.o.d; service in the Divine Kingdom; the guidance of the people, and the education of the nations and races. This is the prosperity of the human world! This is the exaltation of man in the world! This is eternal life and heavenly honor!

These virtues do not appear from the reality of man except through the power of G.o.d and the divine teachings, for they need supernatural power for their manifestation. It may be that in the world of nature a trace of these perfections may appear, but they are unstable and ephemeral; they are like the rays of the sun upon the wall.

As the compa.s.sionate G.o.d has placed such a wonderful crown upon the head of man, man should strive that its brilliant jewels may become visible in the world.

PART TWO: SOME CHRISTIAN SUBJECTS

16: OUTWARD FORMS AND SYMBOLS MUST BE USED TO CONVEY INTELLECTUAL CONCEPTIONS