A subject that is essential(77) for the comprehension of the questions that we have mentioned, and of others of which we are about to speak, so that the essence of the problems may be understood, is this: that human knowledge is of two kinds. One is the knowledge of things perceptible to the senses-that is to say, things which the eye, or ear, or smell, or taste, or touch can perceive, which are called objective or sensible. So the sun, because it can be seen, is said to be objective; and in the same way sounds are sensible because the ear hears them; perfumes are sensible because they can be inhaled and the sense of smell perceives them; foods are sensible because the palate perceives their sweetness, sourness or saltness; heat and cold are sensible because the feelings perceive them.

These are said to be sensible realities.

The other kind of human knowledge is intellectual-that is to say, it is a reality of the intellect; it has no outward form and no place and is not perceptible to the senses. For example, the power of intellect is not sensible; none of the inner qualities of man is a sensible thing; on the contrary, they are intellectual realities. So love is a mental reality and not sensible; for this reality the ear does not hear, the eye does not see, the smell does not perceive, the taste does not discern, the touch does not feel. Even ethereal matter, the forces of which are said in physics to be heat, light, electricity and magnetism, is an intellectual reality, and is not sensible. In the same way, nature, also, in its essence is an intellectual reality and is not sensible; the human spirit is an intellectual, not sensible reality. In explaining these intellectual realities, one is obliged to express them by sensible figures because in exterior existence there is nothing that is not material. Therefore, to explain the reality of the spirit-its condition, its station-one is obliged to give explanations under the forms of sensible things because in the external world all that exists is sensible. For example, grief and happiness are intellectual things; when you wish to express those spiritual qualities you say: "My heart is oppressed; my heart is dilated,"

though the heart of man is neither oppressed nor dilated. This is an intellectual or spiritual state, to explain which you are obliged to have recourse to sensible figures. Another example: you say, "such an individual made great progress," though he is remaining in the same place; or again, "such a one's position was exalted," although, like everyone else, he walks upon the earth. This exaltation and this progress are spiritual states and intellectual realities, but to explain them you are obliged to have recourse to sensible figures because in the exterior world there is nothing that is not sensible.

So the symbol of knowledge is light, and of ignorance, darkness; but reflect, is knowledge sensible light, or ignorance sensible darkness? No, they are merely symbols. These are only intellectual states, but when you desire to express them outwardly, you call knowledge light, and ignorance darkness. You say: "My heart was gloomy, and it became enlightened." Now, that light of knowledge, and that darkness of ignorance, are intellectual realities, not sensible ones; but when we seek for explanations in the external world, we are obliged to give them a sensible form.

Then it is evident that the dove which descended upon Christ was not a material dove, but it was a spiritual state, which, that it might be comprehensible, was expressed by a sensible figure. Thus in the Old Testament it is said that G.o.d appeared as a pillar of fire: this does not signify the material form; it is an intellectual reality which is expressed by a sensible image.

Christ says, "The Father is in the Son, and the Son is in the Father." Was Christ within G.o.d, or G.o.d within Christ? No, in the name of G.o.d! On the contrary, this is an intellectual state which is expressed in a sensible figure.

We come to the explanation of the words of Baha'u'llah when He says: "O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing."(78) This is the state of manifestation: it is not sensible; it is an intellectual reality, exempt and freed from time, from past, present and future; it is an explanation, a simile, a metaphor and is not to be accepted literally; it is not a state that can be comprehended by man. Sleeping and waking is pa.s.sing from one state to another. Sleeping is the condition of repose, and wakefulness is the condition of movement. Sleeping is the state of silence; wakefulness is the state of speech. Sleeping is the state of mystery; wakefulness is the state of manifestation.

For example, it is a Persian and Arabic expression to say that the earth was asleep, and the spring came, and it awoke; or the earth was dead, and the spring came, and it revived. These expressions are metaphors, allegories, mystic explanations in the world of signification.

Briefly, the Holy Manifestations have ever been, and ever will be, Luminous Realities; no change or variation takes place in Their essence.

Before declaring Their manifestation, They are silent and quiet like a sleeper, and after Their manifestation, They speak and are illuminated, like one who is awake.

17: THE BIRTH OF CHRIST

Question.-How was Christ born of the Holy Spirit?

Answer.-In regard to this question, theologians and materialists disagree.

The theologians believe that Christ was born of the Holy Spirit, but the materialists think this is impossible and inadmissible, and that without doubt He had a human father.

In the Qur'an it is said: "And We sent Our Spirit unto her, and He appeared unto her in the shape of a perfect man,"(79) meaning that the Holy Spirit took the likeness of the human form, as an image is produced in a mirror, and he addressed Mary.

The materialists believe that there must be marriage, and say that a living body cannot be created from a lifeless body, and without male and female there cannot be fecundation. And they think that not only with man, but also with animals and plants, it is impossible. For this union of the male and female exists in all living beings and plants. This pairing of things is even shown forth in the Qur'an: "Glory be to Him Who has created all the pairs: of such things as the earth produceth, and of themselves; and of things which they know not"(80)-that is to say, men, animals and plants are all in pairs-"and of everything have We created two kinds"-that is to say, We have created all the beings through pairing.

Briefly, they say a man without a human father cannot be imagined. In answer, the theologians say: "This thing is not impossible and unachievable, but it has not been seen; and there is a great difference between a thing which is impossible and one which is unknown. For example, in former times the telegraph, which causes the East and the West to communicate, was unknown but not impossible; photography and phonography were unknown but not impossible."

The materialists insist upon this belief, and the theologians reply: "Is this globe eternal or phenomenal?" The materialists answer that, according to science and important discoveries, it is established that it is phenomenal; in the beginning it was a flaming globe, and gradually it became temperate; a crust was formed around it, and upon this crust plants came into existence, then animals, and finally man.

The theologians say: "Then from your statement it has become evident and clear that mankind is phenomenal upon the globe, and not eternal. Then surely the first man had neither father nor mother, for the existence of man is phenomenal. Is not the creation of man without father and mother, even though gradually, more difficult than if he had simply come into existence without a father? As you admit that the first man came into existence without father or mother-whether it be gradually or at once-there can remain no doubt that a man without a human father is also possible and admissible; you cannot consider this impossible; otherwise, you are illogical. For example, if you say that this lamp has once been lighted without wick and oil, and then say that it is impossible to light it without the wick, this is illogical." Christ had a mother; the first man, as the materialists believe, had neither father nor mother.(81)

18: THE GREATNESS OF CHRIST IS DUE TO HIS PERFECTIONS

A great man is a great man, whether born of a human father or not. If being without a father is a virtue, Adam is greater and more excellent than all the Prophets and Messengers, for He had neither father nor mother. That which causes honor and greatness is the splendor and bounty of the divine perfections. The sun is born from substance and form, which can be compared to father and mother, and it is absolute perfection; but the darkness has neither substance nor form, neither father nor mother, and it is absolute imperfection. The substance of Adam's physical life was earth, but the substance of Abraham was pure sperm; it is certain that the pure and chaste sperm is superior to earth.

Furthermore, in the first chapter of the Gospel of John, verses 12 and 13, it is said: "But as many as received Him, to them gave He power to become the sons of G.o.d, even to them that believed on His name:

"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of G.o.d."(82)

From these verses it is obvious that the being of a disciple also is not created by physical power, but by the spiritual reality. The honor and greatness of Christ is not due to the fact that He did not have a human father, but to His perfections, bounties and divine glory. If the greatness of Christ is His being fatherless, then Adam is greater than Christ, for He had neither father nor mother. It is said in the Old Testament, "And the Lord G.o.d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."(83) Observe that it is said that Adam came into existence from the Spirit of life. Moreover, the expression which John uses in regard to the disciples proves that they also are from the Heavenly Father. Hence it is evident that the holy reality, meaning the real existence of every great man, comes from G.o.d and owes its being to the breath of the Holy Spirit.

The purport is that, if to be without a father is the greatest human glory, then Adam is greater than all, for He had neither father nor mother. Is it better for a man to be created from a living substance or from earth? Certainly it is better if he be created from a living substance. But Christ was born and came into existence from the Holy Spirit.

To conclude: the splendor and honor of the holy souls and the Divine Manifestations come from Their heavenly perfections, bounties and glory, and from nothing else.

19: THE BAPTISM OF CHRIST

Question.-It is said in the Gospel of St. Matthew, chapter 3, verses 13, 14, 15: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered Him."

What is the wisdom of this: since Christ possessed all essential perfection, why did He need baptism?

Answer.-The principle of baptism is purification by repentance. John admonished and exhorted the people, and caused them to repent; then he baptized them. Therefore, it is apparent that this baptism is a symbol of repentance from all sin: its meaning is expressed in these words: "O G.o.d!

as my body has become purified and cleansed from physical impurities, in the same way purify and sanctify my spirit from the impurities of the world of nature, which are not worthy of the Threshold of Thy Unity!"

Repentance is the return from disobedience to obedience. Man, after remoteness and deprivation from G.o.d, repents and undergoes purification: and this is a symbol signifying "O G.o.d! make my heart good and pure, freed and sanctified from all save Thy love."

As Christ desired that this inst.i.tution of John should be used at that time by all, He Himself conformed to it in order to awaken the people and to complete the law of the former religion. Although the ablution of repentance was the inst.i.tution of John, it was in reality formerly practiced in the religion of G.o.d.

Christ was not in need of baptism; but as at that time it was an acceptable and praiseworthy action, and a sign of the glad tidings of the Kingdom, therefore, He confirmed it. However, afterward He said the true baptism is not with material water, but it must be with spirit and with water. In this case water does not signify material water, for elsewhere it is explicitly said baptism is with spirit and with fire, from which it is clear that the reference is not to material fire and material water, for baptism with fire is impossible.

Therefore, the spirit is the bounty of G.o.d, the water is knowledge and life, and the fire is the love of G.o.d. For material water does not purify the heart of man; no, it cleanses his body. But the heavenly water and spirit, which are knowledge and life, make the human heart good and pure; the heart which receives a portion of the bounty of the Spirit becomes sanctified, good and pure-that is to say, the reality of man becomes purified and sanctified from the impurities of the world of nature. These natural impurities are evil qualities: anger, l.u.s.t, worldliness, pride, lying, hypocrisy, fraud, self-love, etc.

Man cannot free himself from the rage of the carnal pa.s.sions except by the help of the Holy Spirit. That is why He says baptism with the spirit, with water and with fire is necessary, and that it is essential-that is to say, the spirit of divine bounty, the water of knowledge and life, and the fire of the love of G.o.d. Man must be baptized with this spirit, this water and this fire so as to become filled with the eternal bounty. Otherwise, what is the use of baptizing with material water? No, this baptism with water was a symbol of repentance, and of seeking forgiveness of sins.

But in the cycle of Baha'u'llah there is no longer need of this symbol; for its reality, which is to be baptized with the spirit and love of G.o.d, is understood and established.

20: THE NECESSITY OF BAPTISM

Question.-Is the ablution of baptism useful and necessary, or is it useless and unnecessary? In the first case, if it is useful, why was it abrogated? And in the second case, if it is useless, why did John practice it?

Answer.-The change in conditions, alterations and transformations are necessities of the essence of beings, and essential necessities cannot be separated from the reality of things. So it is absolutely impossible to separate heat from fire, humidity from water, or light from the sun, for they are essential necessities. As the change and alteration of conditions are necessities for beings, so laws also are changed and altered in accordance with the changes and alterations of the times. For example, in the time of Moses, His Law was conformed and adapted to the conditions of the time; but in the days of Christ these conditions had changed and altered to such an extent that the Mosaic Law was no longer suited and adapted to the needs of mankind; and it was, therefore, abrogated. Thus it was that Christ broke the Sabbath and forbade divorce. After Christ four disciples, among whom were Peter and Paul, permitted the use of animal food forbidden by the Bible, except the eating of those animals which had been strangled, or which were sacrificed to idols, and of blood.(84) They also forbade fornication. They maintained these four commandments.

Afterward, Paul permitted even the eating of strangled animals, those sacrificed to idols, and blood, and only maintained the prohibition of fornication. So in chapter 14, verse 14 of his Epistle to the Romans, Paul writes: "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean."

Also in the Epistle of Paul to t.i.tus, chapter 1, verse 15: "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."

Now this change, these alterations and this abrogation are due to the impossibility of comparing the time of Christ with that of Moses. The conditions and requirements in the later period were entirely changed and altered. The former laws were, therefore, abrogated.

The existence of the world may be compared to that of a man, and the Prophets and Messengers of G.o.d to skillful doctors. The human being cannot remain in one condition: different maladies occur which have each a special remedy. The skillful physician does not give the same medicine to cure each disease and each malady, but he changes remedies and medicines according to the different necessities of the diseases and const.i.tutions.

One person may have a severe illness caused by fever, and the skilled doctor will give him cooling remedies; and when at some other time the condition of this person has changed, and fever is replaced by chills, without doubt the skilled doctor will discard cooling medicine and permit the use of heating drugs. This change and alteration is required by the condition of the patient and is an evident proof of the skill of the physician.