It should be borne in mind, however, that when the light of My Name, the All-Pervading, hath shed its radiance upon the universe, each and every created thing hath, according to a fixed decree, been endowed with the capacity to exercise a particular influence, and been made to possess a distinct virtue.

Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the revelation of that Most Great Light. Methinks, but for the potency of that revelation, no being could ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all created things, hath been invested with the robe of such gifts, and hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed. All these names and attributes are applicable to him....

From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things visible and invisible.... Man, the noblest and most perfect of all created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its glory. And of all men, the most accomplished, the most distinguished, and the most excellent are the Manifestations of the Sun of Truth. Nay, all else besides these Manifestations, live by the operation of Their Will, and move and have their being through the outpourings of Their grace.

From among all created things He hath singled out for His special favor the pure, the gem-like reality of man, and invested it with a unique capacity of knowing Him and of reflecting the greatness of His glory.

And now, concerning thy question regarding the creation of man. Know thou that all men have been created in the nature made by God, the Guardian, the Self-Subsisting. Unto each one hath been prescribed a pre-ordained measure, as decreed in God’s mighty and guarded Tablets. All that which ye potentially possess can, however, be manifested only as a result of your own volition. Your own acts testify to this truth. Consider, for instance, that which hath been forbidden, in the Bayan, unto men. God hath in that Book, and by His behest, decreed as lawful whatsoever He hath pleased to decree, and hath, through the power of His sovereign might, forbidden whatsoever He elected to forbid. To this testifieth the text of that Book. Will ye not bear witness? Men, however, have wittingly broken His law. Is such a behavior to be attributed to God, or to their proper selves? Be fair in your judgment. Every good thing is of God, and every evil thing is from yourselves. Will ye not comprehend? This same truth hath been revealed in all the Scriptures, if ye be of them that understand. Every act ye meditate is as clear to Him as is that act when already accomplished. There is none other God besides Him. His is all creation and its empire. All stands revealed before Him; all is recorded in His holy and hidden Tablets. This fore-knowledge of God, however, should not be regarded as having caused the actions of men, just as your own previous knowledge that a certain event is to occur, or your desire that it should happen, is not and can never be the reason for its occurrence.

All praise to the unity of God, and all honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all-pervading mercy, could have possibly achieved it. How could it, otherwise, have been possible for sheer nothingness to have acquired by itself the worthiness and capacity to emerge from its state of non-existence into the realm of being?

Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.... Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.

These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.

From the exalted source, and out of the essence of His favor and bounty He hath entrusted every created thing with a sign of His knowledge, so that none of His creatures may be deprived of its share in expressing, each according to its capacity and rank, this knowledge. This sign is the mirror of His beauty in the world of creation. The greater the effort exerted for the refinement of this sublime and noble mirror, the more faithfully will it be made to reflect the glory of the names and attributes of God, and reveal the wonders of His signs and knowledge. Every created thing will be enabled (so great is this reflecting power) to reveal the potentialities of its pre-ordained station, will recognize its capacity and limitations, and will testify to the truth that “He, verily, is God; there is none other God besides Him.”...

There can be no doubt whatever that, in consequence of the efforts which every man may consciously exert and as a result of the exertion of his own spiritual faculties, this mirror can be so cleansed from the dross of earthly defilements and purged from satanic fancies as to be able to draw nigh unto the meads of eternal holiness and attain the courts of everlasting fellowship.

He Who is the Day Spring of Truth is, no doubt, fully capable of rescuing from such remoteness wayward souls and of causing them to draw nigh unto His court and attain His Presence. “If God had pleased He had surely made all men one people.” His purpose, however, is to enable the pure in spirit and the detached in heart to ascend, by virtue of their own innate powers, unto the shores of the Most Great Ocean, that thereby they who seek the Beauty of the All-Glorious may be distinguished and separated from the wayward and perverse.

Know, verily, that the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths.

...Blessed is he that hath recognized the true stature of such a soul, that hath acknowledged its station, and discovered its virtues.

Much hath been written in the books of old concerning the various stages in the development of the soul, such as concupiscence, irascibility, inspiration, benevolence, contentment, Divine good-pleasure, and the like; the Pen of the Most High, however, is disinclined to dwell upon them. Every soul that walketh humbly with its God, in this Day, and cleaveth unto Him, shall find itself invested with the honor and glory of all goodly names and stations.

When man is asleep, his soul can, in no wise, be said to have been inherently affected by any external object. It is not susceptible of any change in its original state or character. Any variation in its functions is to be ascribed to external causes. It is to these external influences that any variations in its environment, its understanding, and perception should be attributed.

...Verily I say, the human soul is, in its essence, one of the signs of God, a mystery among His mysteries. It is one of the mighty signs of the Almighty, the harbinger that proclaimeth the reality of all the worlds of God. Within it lieth concealed that which the world is now utterly incapable of apprehending. Ponder in thine heart the revelation of the Soul of God that pervadeth all His Laws, and contrast it with that base and appetitive nature that hath rebelled against Him, that forbiddeth men to turn unto the Lord of Names, and impelleth them to walk after their lusts and wickedness. Such a soul hath, in truth, wandered far in the path of error...

Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest. Consider how meal needeth leaven to be leavened with. Those souls that are the symbols of detachment are the leaven of the world. Meditate on this, and be of the thankful.

In several of Our Tablets We have referred to this theme, and have set forth the various stages in the development of the soul. Verily I say, the human soul is exalted above all egress and regress. It is still, and yet it soareth; it moveth, and yet it is still. It is, in itself, a testimony that beareth witness to the existence of a world that is contingent, as well as to the reality of a world that hath neither beginning nor end. Behold how the dream thou hast dreamed is, after the lapse of many years, re-enacted before thine eyes. Consider how strange is the mystery of the world that appeareth to thee in thy dream. Ponder in thine heart upon the unsearchable wisdom of God, and meditate on its manifold revelations.

And now concerning thy question regarding the soul of man and its survival after death. Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving kindness and bounty. The movement of My Pen is stilled when it attempteth to befittingly describe the loftiness and glory of so exalted a station. The honor with which the Hand of Mercy will invest the soul is such as no tongue can adequately reveal, nor any other earthly agency describe. Blessed is the soul which, at the hour of its separation from the body, is sanctified from the vain imaginings of the peoples of the world. Such a soul liveth and moveth in accordance with the Will of its Creator, and entereth the all-highest Paradise. The Maids of Heaven, inmates of the loftiest mansions, will circle around it, and the Prophets of God and His chosen ones will seek its companionship. With them that soul will freely converse, and will recount unto them that which it hath been made to endure in the path of God, the Lord of all worlds. If any man be told that which hath been ordained for such a soul in the worlds of God, the Lord of the throne on high and of earth below, his whole being will instantly blaze out in his great longing to attain that most exalted, that sanctified and resplendent station.... The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying Their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being. The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation. Such an existence is a contingent and not an absolute existence, inasmuch as the former is preceded by a cause, whilst the latter is independent thereof. Absolute existence is strictly confined to God, exalted be His glory. Well is it with them that apprehend this truth.

Man is the supreme Talisman. Lack of a proper education hath, however, deprived him of that which he doth inherently possess. Through a word proceeding out of the mouth of God he was called into being; by one word more he was guided to recognize the Source of his education; by yet another word his station and destiny were safeguarded. The Great Being saith: Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom. If any man were to meditate on that which the Scriptures, sent down from the heaven of God’s holy Will, have revealed, he would readily recognize that their purpose is that all men shall be regarded as one soul, so that the seal bearing the words "The Kingdom shall be God’s” may be stamped on every heart, and the light of Divine bounty, of grace, and mercy may envelop all mankind. The one true God, exalted be His glory, hath wished nothing for Himself. The allegiance of mankind profiteth Him not, neither doth its perversity harm Him. The Bird of the Realm of Utterance voiceth continually this call: “All things have I willed for thee, and thee, too, for thine own sake.” If the learned and worldly-wise men of this age were to allow mankind to inhale the fragrance of fellowship and love, every understanding heart would apprehend the meaning of true liberty, and discover the secret of undisturbed peace and absolute composure. Were the earth to attain this station and be illumined with its light it could then be truly said of it: “Thou shall see in it no hollows or rising hills.”

I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee.

The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. To this most excellent aim, this supreme objective, all the heavenly Books and the divinely-revealed and weighty Scriptures unequivocally bear witness. Whoso hath recognized the Day Spring of Divine guidance and entered His holy court hath drawn nigh unto God and attained His Presence, a Presence which is the real Paradise, and of which the loftiest mansions of heaven are but a symbol.

The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other.

O Kamál! The heights which, through the most gracious favor of God, mortal man can attain, in this Day, are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. Though the forces of the nations be arrayed against Him, though the kings of the earth be leagued to undermine His Cause, the power of His might shall stand unshaken. He, verily, speaketh the truth, and summoneth all mankind to the way of Him Who is the Incomparable, the All-Knowing.

All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth. Say: O friends! Drink your fill from this crystal stream that floweth through the heavenly grace of Him Who is the Lord of Names. Let others partake of its waters in My name, that the leaders of men in every land may fully recognize the purpose for which the Eternal Truth hath been revealed, and the reason for which they themselves have been created.

O Salmán! All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man’s finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own conceptions and the product of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves, through the revelation of the Lord, their God. Whoever pondereth this truth in his heart will readily admit that there are certain limits which no human being can possibly transgress. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation—a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory. All that is in heaven and all that is in the earth have come to exist at His bidding, and by His Will all have stepped out of utter nothingness into the realm of being. How can, therefore, the creature which the Word of God hath fashioned comprehend the nature of Him Who is the Ancient of Days?

Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness.

Then we must labor to destroy the animal condition, till the meaning of humanity shall come to light.

In man there are two natures; his spiritual or higher nature and his material or lower nature. In one he approaches God, in the other he lives for the world alone. Signs of both of these natures are to be found in men.... Every good habit, every noble quality belongs to man’s spiritual nature, whereas all his imperfections and sinful actions are born of his material nature.... But if on the contrary he rejects the things of God and allows his evil passions to conquer him, then he is no better than a mere animal.

The first station is the physical; the second station is the human, which is that of the rational soul....

The physical station is phenomenal; it is composed of elements, and necessarily everything that is composed is subject to decomposition. It is not possible that a composition should not be disintegrated.

The second is the station of the rational soul, which is the human reality. This also is phenomenal, and the Holy Manifestations share it with all mankind.

Know that, although the human soul has existed on the earth for prolonged times and ages, yet it is phenomenal. As it is a divine sign, when once it has come into existence, it is eternal. The spirit of man has a beginning, but it has no end; it continues eternally.

As each globe has a beginning, necessarily it has an end because every composition, collective or particular, must of necessity be decomposed. The only difference is that some are quickly decomposed, and others more slowly, but it is impossible that a composed thing should not eventually be decomposed.

The whole physical creation is perishable. These material bodies are composed of atoms; when these atoms begin to separate decomposition sets in, then comes what we call death. This composition of atoms, which constitutes the body or mortal element of any created being, is temporary. When the power of attraction, which holds these atoms together, is withdrawn, the body, as such, ceases to exist.

With the soul it is different. The soul is not a combination of elements, it is not composed of many atoms, it is of one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal!

Scientific philosophy has demonstrated that a simple element ('simple' meaning 'not composed') is indestructible, eternal. The soul, not being a composition of elements, is, in character, as a simple element, and therefore cannot cease to exist.

The soul, being of that one indivisible substance, can suffer neither disintegration nor destruction, therefore there is no reason for its coming to an end. All things living show signs of their existence, and it follows that these signs could not of themselves exist if that which they express or to which they testify had no being. A thing which does not exist, can, of course, give no sign of its existence. The manifold signs of the existence of the spirit are for ever before us.

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 assisted 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.

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 God.

Without doubt each being is the center of the shining forth of the glory of God — that is to say, the perfections of God 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 God, but the reality of man is the collective reality, the general reality, and is the center where the glory of all the perfections of God shine forth — that is to say, for each name, each attribute, each perfection which we affirm of God 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 God 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 God? 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 God, 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 God, the messenger of God. If man did not exist, the universe would be without result, for the object of existence is the appearance of the perfections of God.

These virtues do not appear from the reality of man except through the power of God 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.

Know that the reality of man embraces the realities of things, and discovers the verities, properties and secrets of things. So all these arts, wonders, sciences and knowledge have been discovered by the human reality. At one time these sciences, knowledge, wonders and arts were hidden and concealed secrets; then gradually the human reality discovered them and brought them from the realm of the invisible to the plane of the visible. Therefore, it is evident that the reality of man embraces things. Thus it is in Europe and discovers America; it is on the earth, and it makes discoveries in the heavens. It is the revealer of the secrets of things, and it is the knower of the realities of that which exists. These discoveries corresponding to the reality are similar to revelation, which is spiritual comprehension, divine inspiration and the association of human spirits.

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 compassionate, 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 constitute 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.

Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle....

If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect.... If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature.... But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal....

God has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly Books for this great purpose.... This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power.... The mission of the Prophets of God has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies....

The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal.... It lives under the bondage of nature and nature’s laws....

This is not the glory of man. The glory of man is in the knowledge of God, spiritual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of God. This is the glory of humanity....

As we have before indicated, this human reality stands between the higher and the lower in man, between the world of the animal and the world of Divinity. When the animal proclivity in man becomes predominant, he sinks even lower than the brute. When the heavenly powers are triumphant in his nature, he becomes the noblest and most superior being in the world of creation. All the imperfections found in the animal are found in man.... So to speak, the reality of man is clad in the outer garment of the animal, the habiliments of the world of nature, the world of darkness, imperfections and unlimited baseness.

On the other hand, we find in him justice, sincerity, faithfulness, knowledge, wisdom, illumination, mercy and pity, coupled with intellect, comprehension, the power to grasp the realities of things and the ability to penetrate the truths of existence. All these great perfections are to be found in man. Therefore, we say that man is a reality which stands between light and darkness. From this standpoint his nature is threefold: animal, human and divine. The animal nature is darkness; the heavenly is light in light.

The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals.

When we consider existence, we see that the mineral, vegetable, animal and human worlds are all in need of an educator.

If the earth is not cultivated, it becomes a jungle where useless weeds grow; but if a cultivator comes and tills the ground, it produces crops which nourish living creatures. It is evident, therefore, that the soil needs the cultivation of the farmer. Consider the trees: if they remain without a cultivator, they will be fruitless, and without fruit they are useless; but if they receive the care of a gardener, these same barren trees become fruitful, and through cultivation, fertilization and engrafting the trees which had bitter fruits yield sweet fruits. These are rational proofs; in this age the peoples of the world need the arguments of reason.

The same is true with respect to animals: notice that when the animal is trained it becomes domestic, and also that man, if he is left without education, becomes bestial, and, moreover, if left under the rule of nature, becomes lower than an animal, whereas if he is educated he becomes an angel. For the greater number of animals do not devour their own kind, but men, in the Sudan, in the central regions of Africa, kill and eat each other.

Now reflect that it is education that brings the East and the West under the authority of man; it is education that produces wonderful industries; it is education that spreads great sciences and arts; it is education that makes manifest new discoveries and institutions. If there were no educator, there would be no such things as comforts, civilization or humanity. If a man be left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere brute; it is then clear that an educator is needed.

But education is of three kinds: material, human and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man.

Human education signifies civilization and progress— that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate institutions, which are the activities essential to man as distinguished from the animal.

Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this state man becomes the focus of divine blessings, the manifestation of the words, “Let Us make man in Our image, and after Our likeness.” This is the goal of the world of humanity.

Now we need an educator who will be at the same time a material, human and spiritual educator, and whose authority will be effective in all conditions. So if anyone should say, “I possess perfect comprehension and intelligence, and I have no need of such an educator,” he would be denying that which is clear and evident, as though a child should say, “I have no need of education; I will act according to my reason and intelligence, and so I shall attain the perfections of existence”; or as though the blind should say, “I am in no need of sight, because many other blind people exist without difficulty.”

Then it is plain and evident that man needs an educator, and this educator must be unquestionably and indubitably perfect in all respects and distinguished above all men. Otherwise, if he should be like the rest of humanity, he could not be their educator, more particularly because he must be at the same time their material and human as well as their spiritual educator—that is to say, he must teach men to organize and carry out physical matters, and to form a social order in order to establish cooperation and mutual aid in living so that material affairs may be organized and regulated for any circumstances that may occur. In the same way he must establish human education—that is to say, he must educate intelligence and thought in such a way that they may attain complete development, so that knowledge and science may increase, and the reality of things, the mysteries of beings and the properties of existence may be discovered; that, day by day, instructions, inventions and institutions may be improved; and from things perceptible to the senses conclusions as to intellectual things may be deduced.

He must also impart spiritual education, so that intelligence and comprehension may penetrate the metaphysical world, and may receive benefit from the sanctifying breeze of the Holy Spirit, and may enter into relationship with the Supreme Concourse. He must so educate the human reality that it may become the center of the divine appearance, to such a degree that the attributes and the names of God shall be resplendent in the mirror of the reality of man, and the holy verse “We will make man in Our image and likeness” shall be realized.

It is clear that human power is not able to fill such a great office, and that reason alone could not undertake the responsibility of so great a mission. How can one solitary person without help and without support lay the foundations of such a noble construction? He must depend on the help of the spiritual and divine power to be able to undertake this mission. One Holy Soul gives life to the world of humanity, changes the aspect of the terrestrial globe, causes intelligence to progress, vivifies souls, lays the basis of a new life, establishes new foundations, organizes the world, brings nations and religions under the shadow of one standard, delivers man from the world of imperfections and vices, and inspires him with the desire and need of natural and acquired perfections. Certainly nothing short of a divine power could accomplish so great a work. We ought to consider this with justice, for this is the office of justice.

A Cause which all the governments and peoples of the world, with all their powers and armies, cannot promulgate and spread, one Holy Soul can promote without help or support! Can this be done by human power? No, in the name of God! For example, Christ, alone and solitary, upraised the standard of peace and righteousness, a work which all the victorious governments with all their hosts are unable to accomplish. Consider what was the fate of so many and diverse empires and peoples: the Roman Empire, France, Germany, Russia, England, etc.; all were gathered together under the same tent—that is to say, the appearance of Christ brought about a union among these diverse nations, some of whom, under the influence of Christianity, became so united that they sacrificed their lives and property for one another. After the time of Constantine, who was the protagonist of Christianity, divisions broke out among them. The point is this, that Christ united these nations but after a while governments became the cause of discord. What I mean is that Christ sustained a Cause that all the kings of the earth could not establish! He united the various religions and modified ancient customs. Consider what great differences existed between Romans, Greeks, Syrians, Egyptians, Phoenicians, Israelites and other peoples of Europe. Christ removed these differences and became the cause of love between these communities. Although after some time governments destroyed this union, the work of Christ was accomplished.

Therefore, the Universal Educator must be at the same time a physical, human and spiritual educator; and He must possess a supernatural power, so that He may hold the position of a divine teacher. If He does not show forth such a holy power, He will not be able to educate, for if He be imperfect, how can He give a perfect education? If He be ignorant, how can He make others wise? If He be unjust, how can He make others just? If He be earthly, how can He make others heavenly?

Now we must consider justly: did these Divine Manifestations Who have appeared possess all these qualifications or not? If They had not these qualifications and these perfections, They were not real Educators.

Therefore, it must be our task to prove to the thoughtful by reasonable arguments the prophethood of Moses, of Christ and of the other Divine Manifestations. And the proofs and evidences which we give are not based on traditional but on rational arguments.

It has now been proved by rational arguments that the world of existence is in the utmost need of an educator, and that its education must be achieved by divine power. There is no doubt that this holy power is revelation, and that the world must be educated through this power which is above human power.