Foundations of World Unity

by ʻAbdu'l-Bahá

CONTINUITY OF REVELATION

Those who are uninformed of the world of reality, who do not comprehend existing things, who are without perception of the inner truth of creation, who do not penetrate the real mysteries of material and spiritual phenomena and who possess only a superficial idea of universal life and being are but embodiments of pure ignorance. They believe only that which they have heard from their fathers and ancestors. Of themselves they have no hearing, no sight, no reason, no intellect; they rely solely upon tradition. Such persons imagine that the dominion of God is an accidental dominion or kingdom.

For instance they believe that this world of existence was created six or seven thousand years ago; as if God did not reign before that time and had no creation before that period. They think that divinity is accidental, for to them divinity is dependent upon existing things whereas in reality as long as there has been a God there has been a creation. As long as there has been light, there have been recipients of that light, for light cannot become manifest unless those things which perceive and appreciate it exist. The world of divinity presupposes creation, presupposes recipients of bounty, presupposes the existence of worlds. No divinity can be conceived as separate from creation, for otherwise it would be like imagining an empire without a people. A king must needs have a kingdom, must needs have an army and subjects. Is it possible to be a king and have no country, no army, no subjects? This is an absurdity. If we say that there was a time when there was no country, no army and no subjects, how then could there have been a king and ruler? For these things are essential to a king.

Consequently just as the reality of divinity never had a beginning,—that is, God has ever been a creator, God has ever been a provider, God has ever been a quickener, God has ever been a bestower,—so there never has been a time when the attributes of God have not had expression. The sun is the sun because of its rays, because of its heat. Were we to conceive of a time when there was a sun without heat and light, it would imply that there had been no sun at all and that it became the sun afterward. So likewise if we say there was a time when God had no creation or created beings, a time when there were no recipients of His bounties and that His names and attributes had not been manifested, this would be equivalent to a complete denial of divinity, for it would mean that divinity is accidental. To explain it still more clearly, if we think that fifty thousand years ago or one hundred thousand years ago there was no creation, that there were then no worlds, no human beings, no animals, this thought of ours would mean that previous to that period there was no divinity. If we should say that there was a time when there was a king but there were no subjects, no army, no country for him to rule over, it would really be asserting that there was a time when no king existed and that the king is accidental. It is therefore evident that inasmuch as the reality of divinity is without a beginning, creation is also without a beginning. This is as clear as the sun. When we contemplate this vast machinery of omnipresent power, perceive this illimitable space and its innumerable worlds it will become evident to us that the lifetime of this infinite creation is more than six thousand years; nay, it is very, very ancient.

Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of creation is but six thousand years. This has an inner meaning and significance; it is not to be taken literally. For instance it is said in the Old Testament that certain things were created in the first day. The narrative shows that at that time the sun was not yet created. How could we conceive of a day if no sun existed in the heavens; for the day depends upon the light of the sun? Inasmuch as the sun had not been made, how could the first day be realized? Therefore these statements have significances other than literal.

To be brief; our purpose is to show that the divine sovereignty, the Kingdom of God, is an ancient sovereignty; that it is not an accidental sovereignty; just as a kingdom presupposes the existence of subjects, of an army, of a country; for otherwise the state of dominion, authority and kingdom cannot be conceived of. Therefore if we should imagine that the creation is accidental we would be forced to admit that the creator is accidental whereas the divine bounty is ever flowing and the rays of the Sun of Truth are continuously shining. No cessation is possible to the divine bounty, just as no cessation is possible to the rays of the sun. This is clear and obvious.

Thus there have been many holy Manifestations of God. One thousand years ago, two hundred thousand years ago, one million years ago the bounty of God was flowing, the radiance of God was shining, the dominion of God was existing.

Why do these holy Manifestations of God appear? What is the wisdom and purpose of their coming? What is the outcome of their mission? It is evident that human personality appears in two aspects,—the image or likeness of God and the aspect of Satan. The human reality stands between these two,—the divine and the satanic. It is manifest that beyond this material body, man is endowed with another reality which is the world of exemplars constituting the heavenly body of man. In speaking, man says, “I saw,” “I spoke,” “I went.” Who is this “I”? It is obvious that this “I” is different from this body. It is clear that when man is thinking, it is as though he were consulting with some other person. With whom is he consulting? It is evident that it is another reality or one aside from this body with whom he enters into consultation when he thinks, “Shall I do this work or not?” “What will be the result of my doing this?” Or when he questions the other reality, “What is the objection to this work if I do it?” And then that reality in man communicates its opinion to him concerning the point at issue. Therefore that reality in man is clearly and obviously other than his body, an ego with which man enters into consultation and whose opinion man seeks.

Often a man makes up his mind positively about a matter; for instance he determines to undertake a journey. Then he thinks it over, that is, he consults his inner reality and finally concludes that he will give up his journey. What has happened? Why did he abandon his original purpose? It is evident that he has consulted his inner reality which expresses to him the disadvantages of such a journey, therefore he defers to that reality and changes his original intention.