Know that, while the Manifestations of God possess infinite
virtues and perfections, They occupy only three stations: The first is the
material station; the second is the human station, which is that of the
rational soul; and the third is that of divine manifestation and heavenly
splendour.
As for the material station, it has an origin in time, for
it is composed of the elements, and every composition must ultimately be
decomposed. It is indeed impossible for composition not to be followed by
disintegration.
The second station is that of the rational soul, which is the
human reality. This also has a beginning, and the Manifestations of God share
it in common with all humanity.
The third station is that of divine manifestation and
heavenly splendour, which is the Word of God, the everlasting Grace, and the
Holy Spirit. This station has neither beginning nor end; for firstness and
lastness pertain to the contingent world and not to the world of God. For God
the beginning and the end are one and the same. Similarly, the reckoning of
days, weeks, months, and years—of yesterday and today—is made with respect to
the earth; but in the sun such things are unknown: There is neither yesterday,
nor today, nor tomorrow, neither months nor years—all are equal. Likewise, the
Word of God is sanctified above all these conditions and exalted beyond every
law, constraint, or limitation that may exist in the contingent world.
Know that, although human souls have existed upon the earth for a myriad ages and cycles, the human soul is nonetheless originated. And since it is a sign of God, once it has come into being it is everlasting. The human spirit has a beginning but no end: It endures forever. Likewise, the various species found upon the earth have an origin in time; for it is acknowledged by all that there was a time when these species existed nowhere on the face of the earth, and indeed a time when the earth itself did not exist. But the world of existence has always been, for it is not confined to this terrestrial globe.
Our meaning is that, although human souls are originated,
they are nevertheless immortal, enduring, and everlasting. For the world of
things is a world of imperfection in relation to that of man, and the world of
man is a world of perfection in relation to that of things. When imperfect
things reach the stage of perfection, they become everlasting. This is meant as
an example: Seek to grasp the true intent.
Now, the reality of prophethood, which is the Word of God
and the state of perfect divine manifestation, has neither beginning nor end,
but its radiance varies like that of the sun. For example, it dawned above the
sign of Christ with the utmost splendour and radiance, and this is eternal and everlasting.
See how many world-conquering kings, how many wise ministers and rulers have
come and gone, each and all fading into oblivion—whereas even now the breezes
of Christ still waft, His light still shines, His call is still upraised, His
banner is still unfurled, His armies still do battle, His voice still rings
sweetly, His clouds still rain down life-giving showers, His lightning still
streaks forth, His glory is still clear and indisputable, His splendour is
still radiant and luminous; and the same holds true of every soul that abides
beneath His shade and partakes of His light.
It is therefore evident that the Manifestations of God have
three stations: the physical station, the station of the rational soul, and the
station of divine manifestation and heavenly splendour. The corporeal station
will inevitably perish. As to the station of the rational soul, despite having
a beginning, it has no end and is endowed with everlasting life. But as to that
holy Reality of which Christ says “the Father is in the Son”, [Cf. John 14:11
and 17:21] it has neither beginning nor end: Its “beginning” refers merely to His
revelation of His own station. Thus, by way of analogy, He likens His silence
to sleep: A man who is silent is like one who is asleep, and when he speaks, it
is as though he has awakened. And yet the sleeping and the wakeful man are one
and the same person: No change has taken place in his station, his loftiness,
sublimity, inner reality, or innate nature. It is merely that the condition of
silence has been likened to sleep, and that of manifestation to wakefulness. A
man, whether sleeping or awake, is the same man: Sleep is simply one possible
state, and wakefulness another. And so it is that the period of silence is
compared to sleep, and the period of manifestation and guidance to wakefulness.
In the Gospel it is said: “In the beginning was the Word,
and the Word was with God.” It follows then that Christ did not attain His
Messianic station and His perfections at the moment of His baptism, when the
Holy Spirit descended upon Him in the form of a dove. Rather, the Word of God
has always been, and will ever remain, in the loftiest heights of sanctity.
~ ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; ‘Some Answered Questions’ –
2014 revised translation by the Baha’i World Center)
