For those who know/believe the church is Eve, a question??

Question

Why would it be such a stretch that Jesus Christ is Adam?

It says in Paul what is the translation in Eng, Jesus is the (it says pattern, in Dutch says something like foreprint, and I say previous incarnation??)...of Adam... Romans 5 12-17 around there?? Read before you call me something again.. through the sin of one man,,, that same man will get us out it says in my bible see they say the in english version/// the first and the last//

For me it is the thing that makes sense, paradise regained is when We are together again and free of the illusion of being seperate from the one we belong to// We are the Bride and we get restored to our original state//

Please do not close right up on me just because you have never consider reincarnation (why do they ask if John is elijah?? They obviously believed in it?) and also take the time to click on my avatar and answer my other questions//


Love

I know it is through Jesus we get free of the cycle...

Answer 1

never heard the church was eve. the bible does Say Jesus is the second adam. the first adam sinned and brought about death. the 2nd adam (Jesus) died to bring us life. he by no means is adam

Answer 2

Miss Love,
There is no such thing as reincarnation according to scripture. I don't know what translation that you are reading but it does not agree with with the original manuscripts, which produced such works as the King James, NIV ,NLT and also the American Standard all of which are excepted as very accurate to the original mss. Also the scriptures say in
Hebrews 9:27 that it is appointed for man to die once and after this comes the judgment. If you want an accurate account of what Adam did in comparison to what the SON OF GOD DID, (JESUS CHRIST) read the book of Romans, especially chs 5 and 6. Miss, make no mistake with your eternal soul, the bible is VERY clear about what one must do to gain eternal life.There is only one way and that way is thru JESUS CHRIST. {John 3:14-19}{John 6:47}{Romans 10:9-10}{Rev 3:20}{1John 5:13}
{John 14:7} and the list goes on....
~GOD BLESS Y0U AND LEAD YOU INTO ALL TRUTH~

Answer 3

no...

it is appointed for men to die once and then comes judgement Hebrews 9:27

however... you are correct in that Eve was made from Adams wounded side... and just as there is one marriage in the garden there is one marriage in heaven - only it will be the redeemed who were born form Jesus wounded side .. so Eve is a foreshadowing of the church, yes

God desclare the creat good 7 times and VERY GOOD when the first couple was hitched Adam and Eve as it is not a surprize that the VERY GOOD marriage in the garden is a glipse of the relationship between Christ adn The Bride of Christ, the redeemed a relationship that will last forever and just as a 3rd grader cannot understand sex we only have a glipse of what it might be like...but it will be wondrful as we engage in the great adventure of knowing God and enjoying what we learn about him more and more thorugh eternity

reincarnation...no
John said he was NOT elijah, in a sense he was in the spirit of Elijah... he was similar to Elijah and metaphorcally could be called Elijah as he came in the spirit of Elijah but not exactly elijah is more the case... and to be precise Elijah never died he went to heaven in a whirlwind and it would therefore not have been reincarnation in any case

Answer 4

766 The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross. "The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus."171 "For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.'"172 As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.173

Answer 5

Jesus Christ created Adam. One is The Creator, the other is the creature.

Answer 6

Jesus is the new adam unless your stating he was the first adam meaning your saying God created Jesus...?

Answer 7

Heb 9:27
And as it is appointed unto men once to die, but after this the judgment:

Answer 8

the old testiment was before jesus was born

Answer 9

30: ADAM AND EVE

122
Question.—What is the truth of the story of Adam, and His eating of the fruit of the tree?
Answer.—In the Bible it is written that God put Adam in the garden of Eden, to cultivate and take care of it, and said to Him: “Eat of every tree of the garden except the tree of good and evil, for if You eat of that, You will die.” 1 Then it is said that God caused Adam to sleep, and He took one of His ribs and created woman in order that she might be His companion. After that it is said the serpent induced the woman to eat of the tree, saying: “God has forbidden you to eat of the tree in order that your eyes may not be opened, and that you may not know good from evil.” 2 Then Eve ate from the tree and gave unto Adam, Who also ate; their eyes were opened, they found themselves naked, and they hid their bodies with leaves. In consequence of this act they received the reproaches of God. God said to Adam: “Hast Thou eaten of the forbidden tree?” Adam answered: “Eve tempted Me, and I did eat.” God then reproved Eve; Eve said: “The serpent tempted me, and I did eat.” For this the serpent was cursed, and enmity was put between the serpent and Eve, and between their descendants. And God said: “The man is become like unto Us, knowing good and evil, and perhaps He will eat of the tree of life and live forever.” So God guarded the tree of life. 3 123
If we take this story in its apparent meaning, according to the interpretation of the masses, it is indeed extraordinary. The intelligence cannot accept it, affirm it, or imagine it; for such arrangements, such details, such speeches and reproaches are far from being those of an intelligent man, how much less of the Divinity—that Divinity Who has organized this infinite universe in the most perfect form, and its innumerable inhabitants with absolute system, strength and perfection.
We must reflect a little: if the literal meaning of this story were attributed to a wise man, certainly all would logically deny that this arrangement, this invention, could have emanated from an intelligent being. Therefore, this story of Adam and Eve who ate from the tree, and their expulsion from Paradise, must be thought of simply as a symbol. It contains divine mysteries and universal meanings, and it is capable of marvelous explanations. Only those who are initiated into mysteries, and those who are near the Court of the All-Powerful, are aware of these secrets. Hence these verses of the Bible have numerous meanings.
We will explain one of them, and we will say: Adam signifies the heavenly spirit of Adam, and Eve His human soul. For in some passages in the Holy Books where women are mentioned, they represent the soul of man. The tree of good and evil signifies the human world; for the spiritual and divine world is purely good and absolutely luminous, but in the human world light and darkness, good and evil, exist as opposite conditions.
The meaning of the serpent is attachment to the human world. This attachment of the spirit to the human world led the soul and spirit of Adam from the world of freedom to the world of bondage and caused Him to turn from the Kingdom of Unity to the human world. When the soul and spirit of Adam entered the human world, He came out from the paradise of freedom and fell into the world of 124 bondage. From the height of purity and absolute goodness, He entered into the world of good and evil.
The tree of life is the highest degree of the world of existence: the position of the Word of God, and the supreme Manifestation. Therefore, that position has been preserved; and, at the appearance of the most noble supreme Manifestation, it became apparent and clear. For the position of Adam, with regard to the appearance and manifestation of the divine perfections, was in the embryonic condition; the position of Christ was the condition of maturity and the age of reason; and the rising of the Greatest Luminary 4 was the condition of the perfection of the essence and of the qualities. This is why in the supreme Paradise the tree of life is the expression for the center of absolutely pure sanctity—that is to say, of the divine supreme Manifestation. From the days of Adam until the days of Christ, They spoke little of eternal life and the heavenly universal perfections. This tree of life was the position of the Reality of Christ; through His manifestation it was planted and adorned with everlasting fruits.
Now consider how far this meaning conforms to the reality. For the spirit and the soul of Adam, when they were attached to the human world, passed from the world of freedom into the world of bondage, and His descendants continued in bondage. This attachment of the soul and spirit to the human world, which is sin, was inherited by the descendants of Adam, and is the serpent which is always in the midst of, and at enmity with, the spirits and the descendants of Adam. That enmity continues and endures. For attachment to the world has become the cause of the bondage of spirits, and this bondage is identical with sin, which has been transmitted from Adam to His posterity. It is because of this attachment that men 125 have been deprived of essential spirituality and exalted position.
When the sanctified breezes of Christ and the holy light of the Greatest Luminary 5 were spread abroad, the human realities—that is to say, those who turned toward the Word of God and received the profusion of His bounties—were saved from this attachment and sin, obtained everlasting life, were delivered from the chains of bondage, and attained to the world of liberty. They were freed from the vices of the human world, and were blessed by the virtues of the Kingdom. This is the meaning of the words of Christ, “I gave My blood for the life of the world” 6 —that is to say, I have chosen all these troubles, these sufferings, calamities, and even the greatest martyrdom, to attain this object, the remission of sins (that is, the detachment of spirits from the human world, and their attraction to the divine world) in order that souls may arise who will be the very essence of the guidance of mankind, and the manifestations of the perfections of the Supreme Kingdom.
Observe that if, according to the suppositions of the People of the Book, 7 the meaning were taken in its exoteric sense, it would be absolute injustice and complete predestination. If Adam sinned by going near the forbidden tree, what was the sin of the glorious Abraham, and what was the error of Moses the Interlocutor? What was the crime of Noah the Prophet? What was the transgression of Joseph the Truthful? What was the iniquity of the Prophets of God, and what was the trespass of John the Chaste? Would the justice of God have allowed these enlightened Manifestations, on account of the sin of Adam, to find torment in hell until Christ came and by the sacrifice of Himself saved them from excruciating tortures? Such an 126 idea is beyond every law and rule and cannot be accepted by any intelligent person.
No; it means what has already been said: Adam is the spirit of Adam, and Eve is His soul; the tree is the human world, and the serpent is that attachment to this world which constitutes sin, and which has infected the descendants of Adam. Christ by His holy breezes saved men from this attachment and freed them from this sin. The sin in Adam is relative to His position. Although from this attachment there proceed results, nevertheless, attachment to the earthly world, in relation to attachment to the spiritual world, is considered as a sin. The good deeds of the righteous are the sins of the Near Ones. This is established. So bodily power is not only defective in relation to spiritual power; it is weakness in comparison. In the same way, physical life, in comparison with eternal life in the Kingdom, is considered as death. So Christ called the physical life death, and said: “Let the dead bury their dead.” 8 Though those souls possessed physical life, yet in His eyes that life was death.
This is one of the meanings of the biblical story of Adam. Reflect until you discover the others.
Salutations be upon you.
1. Cf. Gen. 2:16–17. [ Back To Reference]
2. Cf. Gen. 3:5. [ Back To Reference]
3. Cf. Gen. 3:11–15,22 [ Back To Reference]
4. Bahá’u’lláh. [ Back To Reference]
5. Bahá’u’lláh. [ Back To Reference]
6. Cf. John 6:51. [ Back To Reference]
7. Jews and Christians. [ Back To Reference]
8. Matt. 8:22. [ Back To Reference]

6: CHRIST

16
Afterward Christ came, saying, “I am born of the Holy Spirit.” Though it is now easy for the Christians to believe this assertion, at that time it was very difficult. According to the text of the Gospel the Pharisees said, “Is not this the son of Joseph of Nazareth Whom we know? How can He say, therefore, I came down from heaven?” 1
Briefly, this Man, Who, apparently, and in the eyes of all, was lowly, arose with such great power that He abolished a religion that had lasted fifteen hundred years, at a time when the slightest deviation from it exposed the offender to danger or to death. Moreover, in the days of Christ the morals of the whole world and the condition of the Israelites had become completely confused and corrupted, and Israel had fallen into a state of the utmost degradation, misery and bondage. At one time they had been taken captive by the Chaldeans and Persians; at another time they were reduced to slavery to the Assyrians; then they became the subjects and vassals of the Greeks; and finally they were ruled over and despised by the Romans.
This young Man, Christ, by the help of a supernatural power, abrogated the ancient Mosaic Law, reformed the general morals, and once again laid the foundation of eternal glory for the Israelites. Moreover, He brought to humanity the glad tidings of universal peace, and spread abroad teachings which were not for Israel alone but were for the general happiness of the whole human race. 17
Those who first strove to do away with Him were the Israelites, His own kindred. To all outward appearances they overcame Him and brought Him into direst distress. At last they crowned Him with the crown of thorns and crucified Him. But Christ, while apparently in the deepest misery and affliction, proclaimed, “This Sun will be resplendent, this Light will shine, My grace will surround the world, and all My enemies will be brought low.” And as He said, so it was; for all the kings of the earth have not been able to withstand Him. Nay, all their standards have been overthrown, while the banner of that Oppressed One has been raised to the zenith.
But this is opposed to all the rules of human reason. Then it becomes clear and evident that this Glorious Being was a true Educator of the world of humanity, and that He was helped and confirmed by divine power.
1. Cf. John 6:42. [ Back To Reference]

20: THE NECESSITY OF BAPTISM

93
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. 1 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. 94 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 Titus, 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 God 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 constitutions. 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.
Consider, could the Law of the Old Testament be enforced at this epoch and time? No, in the name of God! it would be impossible and impracticable; therefore, most certainly God abrogated the laws of the Old Testament at the time of Christ. Reflect, also, that baptism in the days of John the Baptist was used to awaken and admonish the 95 people to repent from all sin, and to watch for the appearance of the Kingdom of Christ. But at present in Asia, the Catholics and the Orthodox Church plunge newly born children into water mixed with olive oil, and many of them become ill from the shock; at the time of baptism they struggle and become agitated. In other places, the clergy sprinkle the water of baptism on the forehead. But neither from the first form nor from the second do the children derive any spiritual benefit. Then what result is obtained from this form? Other peoples are amazed and wonder why the infant is plunged into the water, since this is neither the cause of the spiritual awakening of the child, nor of its faith or conversion, but it is only a custom which is followed. In the time of John the Baptist it was not so; no, at first John used to exhort the people, and to guide them to repentance from sin, and to fill them with the desire to await the manifestation of Christ. Whoever received the ablution of baptism, and repented of sins in absolute humility and meekness, would also purify and cleanse his body from outward impurities. With perfect yearning, night and day, he would constantly wait for the manifestation of Christ, and the entrance to the Kingdom of the Spirit of God. 2
To recapitulate: our meaning is that the change and modification of conditions, and the altered requirements of different centuries and times, are the cause of the abrogation of laws. For a time comes when these laws are no longer suitably adapted to conditions. Consider how very different are the requirements of the first centuries, of the Middle Ages, and of modern times. Is it possible that the laws of the first centuries could be enforced at present? It is evident that it would be impossible and impracticable. In the same manner, after the lapse of a few centuries, the requirements of the present time will not be the same as 96 those of the future, and certainly there will be change and alteration. In Europe the laws are unceasingly altered and modified; in bygone years, how many laws existed in the organizations and systems of Europe, which are now abrogated! These changes and alterations are due to the variation and mutation of thought, conditions and customs. If it were not so, the prosperity of the world of humanity would be wrecked.
For example, there is in the Pentateuch a law that if anyone break the Sabbath, he shall be put to death. Moreover, there are ten sentences of death in the Pentateuch. Would it be possible to keep these laws in our time? It is clear that it would be absolutely impossible. Consequently, there are changes and modifications in the laws, and these are a sufficient proof of the supreme wisdom of God.
This subject needs deep thought. Then the cause of these changes will be evident and apparent.
Blessed are those who reflect!
1. Acts 15:20. [ Back To Reference]
2. i.e., of Christ, Whom the Muslims frequently designate by the title of Rúhu’lláh, the Spirit of God. [ Back To Reference]

81: REINCARNATION

282
Question.—What is the truth of the question of reincarnation, which is believed by some people?
Answer.—The object of what we are about to say is to explain the reality—not to deride the beliefs of other people; it is only to explain the facts; that is all. We do not oppose anyone’s ideas, nor do we approve of criticism.
Know, then, that those who believe in reincarnation are of two classes: one class does not believe in the spiritual punishments and rewards of the other world, and they suppose that man by reincarnation and return to this world gains rewards and recompenses; they consider heaven and hell to be restricted to this world and do not speak of the existence of the other world. Among these there are two further divisions. One division thinks that man sometimes returns to this world in the form of an animal in order to undergo severe punishment and that, after enduring this painful torment, he will be released from the animal world and will come again into the human world; this is called transmigration. The other division thinks that from the human world one again returns to the human world, and that by this return rewards and punishments for a former life are obtained; this is called reincarnation. Neither of these classes speak of any other world besides this one.
The second sort of believers in reincarnation affirm the existence of the other world, and they consider reincarnation the means of becoming perfect—that is, they think that man, by going from and coming again to this world, 283 will gradually acquire perfections, until he reaches the inmost perfection. In other words, that men are composed of matter and force: matter in the beginning—that is to say, in the first cycle—is imperfect, but on coming repeatedly to this world it progresses and acquires refinement and delicacy, until it becomes like a polished mirror; and force, which is no other than spirit, is realized in it with all the perfections.
This is the presentation of the subject by those who believe in reincarnation and transmigration. We have condensed it; if we entered into the details, it would take much time. This summary is sufficient. No logical arguments and proofs of this question are brought forward; they are only suppositions and inferences from conjectures, and not conclusive arguments. Proofs must be asked for from the believers in reincarnation, and not conjectures, suppositions and imaginations.
But you have asked for arguments of the impossibility of reincarnation. This is what we must now explain. The first argument for its impossibility is that the outward is the expression of the inward; the earth is the mirror of the Kingdom; the material world corresponds to the spiritual world. Now observe that in the sensible world appearances are not repeated, for no being in any respect is identical with, nor the same as, another being. The sign of singleness is visible and apparent in all things. If all the granaries of the world were full of grain, you would not find two grains absolutely alike, the same and identical without any distinction. It is certain that there will be differences and distinctions between them. As the proof of uniqueness exists in all things, and the Oneness and Unity of God is apparent in the reality of all things, the repetition of the same appearance is absolutely impossible. Therefore, reincarnation, which is the repeated appearance of the same spirit with its former essence and condition in this same world of appearance, is impossible and unrealizable. 284 As the repetition of the same appearance is impossible and interdicted for each of the material beings, so for spiritual beings also, a return to the same condition, whether in the arc of descent or in the arc of ascent, is interdicted and impossible, for the material corresponds to the spiritual.
Nevertheless, the return of material beings with regard to species is evident; so the trees which during former years brought forth leaves, blossoms and fruits in the coming years will bring forth exactly the same leaves, blossoms and fruits. This is called the repetition of species. If anyone makes an objection saying that the leaf, the blossom and the fruit have been decomposed, and have descended from the vegetable world to the mineral world, and again have come back from the mineral world to the vegetable world, and, therefore, there has been a repetition—the answer is that the blossom, the leaf and the fruit of last year were decomposed, and these combined elements were disintegrated and were dispersed in space, and that the particles of the leaf and fruit of last year, after decomposition, have not again become combined, and have not returned. On the contrary, by the composition of new elements, the species has returned. It is the same with the human body, which after decomposition becomes disintegrated, and the elements which composed it are dispersed. If, in like manner, this body should again return from the mineral or vegetable world, it would not have exactly the same composition of elements as the former man. Those elements have been decomposed and dispersed; they are dissipated in this vast space. Afterward, other particles of elements have been combined, and a second body has been formed; it may be that one of the particles of the former individual has entered into the composition of the succeeding individual, but these particles have not been conserved and kept, exactly and completely, without addition or diminution, so that they may be combined 285 again, and from that composition and mingling another individual may come into existence. So it cannot be proved that this body with all its particles has returned; that the former man has become the latter; and that, consequently, there has been repetition; that the spirit also, like the body, has returned; and that after death its essence has come back to this world.
If we say that this reincarnation is for acquiring perfections so that matter may become refined and delicate, and that the light of the spirit may be manifest in it with the greatest perfection, this also is mere imagination. For, even supposing we believe in this argument, still change of nature is impossible through renewal and return. The essence of imperfection, by returning, does not become the reality of perfection; complete darkness, by returning, does not become the source of light; the essence of weakness is not transformed into power and might by returning, and an earthly nature does not become a heavenly reality. The tree of Zaqqúm, 1 no matter how frequently it may come back, will not bring forth sweet fruit, and the good tree, no matter how often it may return, will not bear a bitter fruit. Therefore, it is evident that returning and coming back to the material world does not become the cause of perfection. This theory has no proofs nor evidences; it is simply an idea. No, in reality the cause of acquiring perfections is the bounty of God.
The Theosophists believe that man on the arc of ascent 2 will return many times until he reaches the Supreme Center; in that condition matter becomes a clear mirror, the light of the spirit will shine upon it with its full power, and essential perfection will be acquired. Now, this is an established and deep theological proposition, that the material worlds are terminated at the end of the arc of descent, and that the condition of man is at the end of the arc 286 of descent, and at the beginning of the arc of ascent, which is opposite to the Supreme Center. Also, from the beginning to the end of the arc of ascent, there are numerous spiritual degrees. The arc of descent is called beginning, 3 and that of ascent is called progress. 4 The arc of descent ends in materialities, and the arc of ascent ends in spiritualities. The point of the compass in describing a circle makes no retrograde motion, for this would be contrary to the natural movement and the divine order; otherwise, the symmetry of the circle would be spoiled.
Moreover, this material world has not such value or such excellence that man, after having escaped from this cage, will desire a second time to fall into this snare. No, through the Eternal Bounty the worth and true ability of man becomes apparent and visible by traversing the degrees of existence, and not by returning. When the shell is once opened, it will be apparent and evident whether it contains a pearl or worthless matter. When once the plant has grown it will bring forth either thorns or flowers; there is no need for it to grow up again. Besides, advancing and moving in the worlds in a direct order according to the natural law is the cause of existence, and a movement contrary to the system and law of nature is the cause of nonexistence. The return of the soul after death is contrary to the natural movement, and opposed to the divine system.
Therefore, by returning, it is absolutely impossible to obtain existence; it is as if man, after being freed from the womb, should return to it a second time. Consider what a puerile imagination this is which is implied by the belief in reincarnation and transmigration. Believers in it consider the body as a vessel in which the spirit is contained, as water is contained in a cup; this water has been taken from one cup and poured into another. This is child’s play. 287 They do not realize that the spirit is an incorporeal being, and does not enter and come forth, but is only connected with the body as the sun is with the mirror. If it were thus, and the spirit by returning to this material world could pass through the degrees and attain to essential perfection, it would be better if God prolonged the life of the spirit in the material world until it had acquired perfections and graces; it then would not be necessary for it to taste of the cup of death, or to acquire a second life.
The idea that existence is restricted to this perishable world, and the denial of the existence of divine worlds, originally proceeded from the imaginations of certain believers in reincarnation; but the divine worlds are infinite. If the divine worlds culminated in this material world, creation would be futile: nay, existence would be pure child’s play. The result of these endless beings, which is the noble existence of man, would come and go for a few days in this perishable dwelling, and after receiving punishments and rewards, at last all would become perfect. The divine creation and the infinite existing beings would be perfected and completed, and then the Divinity of the Lord, and the names and qualities of God, on behalf of these spiritual beings, would, as regards their effect, result in laziness and inaction! “Glory to thy Lord, the Lord Who is sanctified from all their descriptions.” 5
Such were the limited minds of the former philosophers, like Ptolemy and the others who believed and imagined that the world, life and existence were restricted to this terrestrial globe, and that this boundless space was confined within the nine spheres of heaven, and that all were empty and void. Consider how greatly their thoughts were limited and how weak their minds. Those who believe in reincarnation think that the spiritual worlds are restricted to the worlds of human imagination. Moreover, some of them, like the Druzes and the 288 Nusayris, think that existence is restricted to this physical world. What an ignorant supposition! For in this universe of God, which appears in the most complete perfection, beauty and grandeur, the luminous stars of the material universe are innumerable! Then we must reflect how limitless and infinite are the spiritual worlds, which are the essential foundation. “Take heed ye who are endued with discernment.” 6
But let us return to our subject. In the Divine Scriptures and Holy Books “return” is spoken of, but the ignorant have not understood the meaning, and those who believed in reincarnation have made conjectures on the subject. For what the divine Prophets meant by “return” is not the return of the essence, but that of the qualities; it is not the return of the Manifestation, but that of the perfections. In the Gospel it says that John, the son of Zacharias, is Elias. These words do not mean the return of the rational soul and personality of Elias in the body of John, but rather that the perfections and qualities of Elias were manifested and appeared in John.
A lamp shone in this room last night, and when tonight another lamp shines, we say the light of last night is again shining. Water flows from a fountain; then it ceases; and when it begins to flow a second time, we say this water is the same water flowing again; or we say this light is identical with the former light. It is the same with the spring of last year, when blossoms, flowers and sweet-scented herbs bloomed, and delicious fruits were brought forth; next year we say that those delicious fruits have come back, and those blossoms, flowers and blooms have returned and come again. This does not mean that exactly the same particles composing the flowers of last year have, after decomposition, been again combined and have then come back and returned. On the contrary, the meaning is that the delicacy, freshness, delicious perfume and wonderful 289 color of the flowers of last year are visible and apparent in exactly the same manner in the flowers of this year. Briefly, this expression refers only to the resemblance and likeness which exist between the former and latter flowers. The “return” which is mentioned in the Divine Scriptures is this: it is fully explained by the Supreme Pen 7 in the Kitáb-i-Íqán. Refer to it, so that you may be informed of the truth of the divine mysteries.
Upon you be greetings and praise.
1. The infernal tree mentioned in the Qur’án. [ Back To Reference]
2. i.e., of the Circle of Existence. [ Back To Reference]
3. Lit., bringing forth. [ Back To Reference]
4. Lit., producing something new. [ Back To Reference]
5. Cf. Qur’án 37:180. [ Back To Reference]
6. Qur’án 59:2. [ Back To Reference]
7. Bahá’u’lláh. [ Back To Reference]

60: THE IMMORTALITY OF THE SPIRIT (1)

223
Having shown that the spirit of man exists, 1 we must prove its immortality.
The immortality of the spirit is mentioned in the Holy Books; it is the fundamental basis of the divine religions. Now punishments and rewards are said to be of two kinds: first, the rewards and punishments of this life; second, those of the other world. But the paradise and hell of existence are found in all the worlds of God, whether in this world or in the spiritual heavenly worlds. Gaining these rewards is the gaining of eternal life. That is why Christ said, “Act in such a way that you may find eternal life, and that you may be born of water and the spirit, so that you may enter into the Kingdom.” 2
The rewards of this life are the virtues and perfections which adorn the reality of man. For example, he was dark and becomes luminous; he was ignorant and becomes wise; he was neglectful and becomes vigilant; he was asleep and becomes awakened; he was dead and becomes living; he was blind and becomes a seer; he was deaf and becomes a hearer; he was earthly and becomes heavenly; he was material and becomes spiritual. Through these rewards he gains spiritual birth and becomes a new creature. He becomes the manifestation of the verse in the Gospel where it is said of the disciples that they “were born, not of blood, nor of the will of the flesh, nor of the will of man, 224 but of God” 3 —that is to say, they were delivered from the animal characteristics and qualities which are the characteristics of human nature, and they became qualified with the divine characteristics, which are the bounty of God. This is the meaning of the second birth. For such people there is no greater torture than being veiled from God, and no more severe punishment than sensual vices, dark qualities, lowness of nature, engrossment in carnal desires. When they are delivered through the light of faith from the darkness of these vices, and become illuminated with the radiance of the sun of reality, and ennobled with all the virtues, they esteem this the greatest reward, and they know it to be the true paradise. In the same way they consider that the spiritual punishment—that is to say, the torture and punishment of existence—is to be subjected to the world of nature; to be veiled from God; to be brutal and ignorant; to fall into carnal lusts; to be absorbed in animal frailties; to be characterized with dark qualities, such as falsehood, tyranny, cruelty, attachment to the affairs of the world, and being immersed in satanic ideas. For them, these are the greatest punishments and tortures.
Likewise, the rewards of the other world are the eternal life which is clearly mentioned in all the Holy Books, the divine perfections, the eternal bounties and everlasting felicity. The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world, while the rewards of this life are the real luminous perfections which are realized in this world, and which are the cause of eternal life, for they are the very progress of existence. It is like the man who passes from the embryonic world to the state of maturity and becomes the manifestation of these words: “Blessed, therefore, be God, the most excellent of Makers.” 4 The rewards of the 225 other world are peace, the spiritual graces, the various spiritual gifts in the Kingdom of God, the gaining of the desires of the heart and the soul, and the meeting of God in the world of eternity. In the same way the punishments of the other world—that is to say, the torments of the other world—consist in being deprived of the special divine blessings and the absolute bounties, and falling into the lowest degrees of existence. He who is deprived of these divine favors, although he continues after death, is considered as dead by the people of truth.
The logical proof of the immortality of the spirit is this, that no sign can come from a nonexisting thing—that is to say, it is impossible that from absolute nonexistence signs should appear—for the signs are the consequence of an existence, and the consequence depends upon the existence of the principle. So from a nonexisting sun no light can radiate; from a nonexisting sea no waves appear; from a nonexisting cloud no rain falls; a nonexisting tree yields no fruit; a nonexisting man neither manifests nor produces anything. Therefore, as long as signs of existence appear, they are a proof that the possessor of the sign is existent.
Consider that today the Kingdom of Christ exists. From a nonexisting king how could such a great kingdom be manifested? How, from a nonexisting sea, can the waves mount so high? From a nonexisting garden, how can such fragrant breezes be wafted? Reflect that no effect, no trace, no influence remains of any being after its members are dispersed and its elements are decomposed, whether it be a mineral, a vegetable or an animal. There is only the human reality and the spirit of man which, after the disintegration of the members, dispersing of the particles, and the destruction of the composition, persists and continues to act and to have power.
This question is extremely subtle: consider it attentively. This is a rational proof which we are giving, so that 226 the wise may weigh it in the balance of reason and justice. But if the human spirit will rejoice and be attracted to the Kingdom of God, if the inner sight becomes opened, and the spiritual hearing strengthened, and the spiritual feelings predominant, he will see the immortality of the spirit as clearly as he sees the sun, and the glad tidings and signs of God will encompass him.
Tomorrow we will give other proofs.
1. Cf. “The Difference between Man and the Animal,” p. 185. [ Back To Reference]
2. Cf. John 3:5. [ Back To Reference]
3. John 1:13. [ Back To Reference]
4. Qur’án 23:14. [ Back To Reference]

61: THE IMMORTALITY OF THE SPIRIT (2)

227
Yesterday we were occupied in discussing the immortality of the spirit. Know that the power and the comprehension of the human spirit are of two kinds—that is to say, they perceive and act in two different modes. One way is through instruments and organs: thus with this eye it sees; with this ear it hears; with this tongue it talks. Such is the action of the spirit, and the perception of the reality of man, by means of organs—that is to say, that the spirit is the seer, through the eyes; the spirit is the hearer, through the ear; the spirit is the speaker, through the tongue.
The other manifestation of the powers and actions of the spirit is without instruments and organs. For example, in the state of sleep without eyes it sees; without an ear it hears; without a tongue it speaks; without feet it runs. Briefly, these actions are beyond the means of instruments and organs. How often it happens that it sees a dream in the world of sleep, and its signification becomes apparent two years afterward in corresponding events. In the same way, how many times it happens that a question which one cannot solve in the world of wakefulness is solved in the world of dreams. In wakefulness the eye sees only for a short distance, but in dreams he who is in the East sees the West. Awake he sees the present; in sleep he sees the future. In wakefulness, by means of rapid transit, at the most he can travel only twenty farsakhs 1 an hour; in sleep, in the twinkling of an eye, he traverses the East and West. For the spirit travels in two different ways: without 228 means, which is spiritual traveling; and with means, which is material traveling: as birds which fly, and those which are carried.
In the time of sleep this body is as though dead; it does not see nor hear; it does not feel; it has no consciousness, no perception—that is to say, the powers of man have become inactive, but the spirit lives and subsists. Nay, its penetration is increased, its flight is higher, and its intelligence is greater. To consider that after the death of the body the spirit perishes is like imagining that a bird in a cage will be destroyed if the cage is broken, though the bird has nothing to fear from the destruction of the cage. Our body is like the cage, and the spirit is like the bird. We see that without the cage this bird flies in the world of sleep; therefore, if the cage becomes broken, the bird will continue and exist. Its feelings will be even more powerful, its perceptions greater, and its happiness increased. In truth, from hell it reaches a paradise of delights because for the thankful birds there is no paradise greater than freedom from the cage. That is why with utmost joy and happiness the martyrs hasten to the plain of sacrifice.
In wakefulness the eye of man sees at the utmost as far as one hour of distance 2 because through the instrumentality of the body the power of the spirit is thus determined; but with the inner sight and the mental eye it sees America, and it can perceive that which is there, and discover the conditions of things and organize affairs. If, then, the spirit were the same as the body, it would be necessary that the power of the inner sight should also be in the same proportion. Therefore, it is evident that this spirit is different from the body, and that the bird is different from the cage, and that the power and penetration of the spirit is stronger without the intermediary of the body. Now, if the instrument is abandoned, the possessor of the instrument continues to act. For example, if the pen is 229 abandoned or broken, the writer remains living and present; if a house is ruined, the owner is alive and existing. This is one of the logical evidences for the immortality of the soul.
There is another: this body becomes weak or heavy or sick, or it finds health; it becomes tired or rested; sometimes the hand or leg is amputated, or its physical power is crippled; it becomes blind or deaf or dumb; its limbs may become paralyzed; briefly, the body may have all the imperfections. Nevertheless, the spirit in its original state, in its own spiritual perception, will be eternal and perpetual; it neither finds any imperfection, nor will it become crippled. But when the body is wholly subjected to disease and misfortune, it is deprived of the bounty of the spirit, like a mirror which, when it becomes broken or dirty or dusty, cannot reflect the rays of the sun nor any longer show its bounties.
We have already explained that the spirit of man is not in the body because it is freed and sanctified from entrance and exit, which are bodily conditions. The connection of the spirit with the body is like that of the sun with the mirror. Briefly, the human spirit is in one condition. It neither becomes ill from the diseases of the body nor cured by its health; it does not become sick, nor weak, nor miserable, nor poor, nor light, nor small—that is to say, it will not be injured because of the infirmities of the body, and no effect will be visible even if the body becomes weak, or if the hands and feet and tongue be cut off, or if it loses the power of hearing or sight. Therefore, it is evident and certain that the spirit is different from the body, and that its duration is independent of that of the body; on the contrary, the spirit with the utmost greatness rules in the world of the body; and its power and influence, like the bounty of the sun in the mirror, are apparent and visible. But when the mirror becomes dusty or breaks, it will cease to reflect the rays of the sun.
1. One farsakh is equivalent to about four miles. [ Back To Reference]
2. It is a Persian custom to reckon distance by time. [ Back To Reference]

19: THE BAPTISM OF CHRIST

91
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 God! 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 God, repents and undergoes purification: and this is a symbol signifying “O God! make my heart good and pure, freed and sanctified from all save Thy love.”
As Christ desired that this institution 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 institution of John, it was in reality formerly practiced 92 in the religion of God.
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 God, the water is knowledge and life, and the fire is the love of God. 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, lust, worldliness, pride, lying, hypocrisy, fraud, self-love, etc.
Man cannot free himself from the rage of the carnal passions 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 God. 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 Bahá’u’lláh there is no longer need of this symbol; for its reality, which is to be baptized with the spirit and love of God, is understood and established.

33: THE “RETURN” SPOKEN OF BY THE PROPHETS

132
Question.—Will you explain the subject of Return?
Answer.—Bahá’u’lláh has explained this question fully and clearly in the Íqán. 1 Read it, and the truth of this subject will become apparent. But since you have asked about it, I will explain it briefly. We will begin to elucidate it from the Gospel, for there it is plainly said that when John, the son of Zacharias, appeared and gave to men the glad tidings of the Kingdom of God, they asked him, “Who art thou? Art thou the promised Messiah?” He replied, “I am not the Messiah.” Then they asked him, “Art thou Elijah?” He said, “I am not.” 2 These words prove and show that John, the son of Zacharias, was not the promised Elias. But on the day of the transfiguration on Mount Tabor Christ said plainly that John, the son of Zacharias, was the promised Elias.
In chapter 9, verses 11–13, of the Gospel of Mark, it is said: “And they asked Him, saying, Why say the scribes that Elias must first come? And He answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that He must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.”
In chapter 17, verse 13, of Matthew, it is said: “Then 133 the disciples understood that He spake unto them of John the Baptist.”
They asked John the Baptist, “Are you Elias?” He answered, “No, I am not,” although it is said in the Gospel that John was the promised Elias, and Christ also said so clearly. 3 Then if John was Elias, why did he say, “I am not”? And if he was not Elias, why did Christ say that he was?
The explanation is this: not the personality, but the reality of the perfections, is meant—that is to say, the same perfections that were in Elias existed in John the Baptist and were exactly realized in him. Therefore, John the Baptist was the promised Elias. In this case not the essence, 4 but the qualities, are regarded. For example, there was a flower last year, and this year there is also a flower; I say the flower of last year has returned. Now, I do not mean that same flower in its exact individuality has come back; but as this flower has the same qualities as that of last year—as it has the same perfume, delicacy, color and form—I say the flower of last year has returned, and this flower is the former flower. When spring comes, we say last year’s spring has come back because all that was found in last year’s spring exists in this spring. That is why Christ said, “You will see all that happened in the days of the former Prophets.”
We will give another illustration. The seed of last year is sown, branches and leaves grow forth, blossoms and fruits appear, and all has again returned to seed. When this second seed is planted, a tree will grow from it, and once more those branches, leaves, blossoms and fruits will return, and that tree will appear in perfection. As the beginning was a seed and the end is a seed, we say that the seed has returned. When we look at the substance of the tree, it 134 is another substance, but when we look at the blossoms, leaves and fruits, the same fragrance, delicacy and taste are produced. Therefore, the perfection of the tree has returned a second time.
In the same way, if we regard the return of the individual, it is another individual; but if we regard the qualities and perfections, the same have returned. Therefore, when Christ said, “This is Elias,” He meant: this person is a manifestation of the bounty, the perfections, the character, the qualities and the virtues of Elias. John the Baptist said, “I am not Elias.” Christ considered the qualities, the perfections, the character and the virtues of both, and John regarded his substance and individuality. It is like this lamp: it was here last night, and tonight it is also lighted, and tomorrow night it will also shine. We say that the lamp of this night is the same light as that of last night, and that it has returned. It refers to the light, and not to the oil, the wick or the holder.
This subject is fully and clearly explained in the Kitáb-i-Íqán.
1. Cf. p. 110, n. 2. [ Back To Reference]
2. Cf. John 1:19–21. [ Back To Reference]
3. Cf. John 1:21. [ Back To Reference]
4. i.e., the individuality. [ Back To Reference]

10: TRADITIONAL PROOFS EXEMPLIFIED FROM THE BOOK OF DANIEL

36
Today, at table, let us speak for a little of proofs. If you had come to this blessed place in the days of the manifestation of the evident Light, 1 if you had attained to the court of His presence, and had witnessed His luminous beauty, you would have understood that His teachings and perfection were not in need of further evidence.
Only through the honor of entering His presence, many souls became confirmed believers; they had no need of other proofs. Even those people who rejected and hated Him bitterly, when they had met Him, would testify to the grandeur of Bahá’u’lláh, saying, “This is a magnificent man, but what a pity that he makes such a claim! Otherwise, all that he says is acceptable.”
But now, as that Light of Reality has set, all are in need of proofs; so we have undertaken to demonstrate rational proofs of the truth of His claim. We will cite another which alone is sufficient for all who are just, and which no one can deny. It is that this illustrious Being uplifted His Cause in the “Greatest Prison”; 2 from this Prison His light was shed abroad, His fame conquered the world, and the proclamation of His glory reached the East and West. Until our time no such thing has ever occurred.
If there be justice, this will be acknowledged; but there are some people who, even if all the proofs in the world be adduced before them, still will not judge justly! 37
Thus nations and states with all their strength could not resist Him. Verily, single and alone, imprisoned and oppressed, He accomplished whatever He desired.
I do not wish to mention the miracles of Bahá’u’lláh, for it may perhaps be said that these are traditions, liable both to truth and to error, like the accounts of the miracles of Christ in the Gospel, which come to us from the apostles, and not from anyone else, and are denied by the Jews. Though if I wish to mention the supernatural acts of Bahá’u’lláh, they are numerous; they are acknowledged in the Orient, and even by some non-Bahá’ís. But these narratives are not decisive proofs and evidences to all; the hearer might perhaps say that this account may not be in accordance with what occurred, for it is known that other sects recount miracles performed by their founders. For instance, the followers of Brahmanism relate miracles. From what evidence may we know that those are false and that these are true? If these are fables, the others also are fables; if these are generally accepted, so also the others are generally accepted. Consequently, these accounts are not satisfactory proofs. Yes, miracles are proofs for the eyewitness only, and even he may regard them not as a miracle but as an enchantment. Extraordinary feats have also been related of some conjurors.
Briefly, my meaning is that many wonderful things were done by Bahá’u’lláh, but we do not recount them, as they do not constitute proofs and evidences for all the peoples of the earth, and they are not decisive proofs even for those who see them: they may think that they are merely enchantments.
Also, most of the miracles of the Prophets which are mentioned have an inner significance. For instance, in the Gospel it is written that at the martyrdom of Christ darkness prevailed, and the earth quaked, and the veil of the Temple was rent in twain from the top to the bottom, and the dead came forth from their graves. If these events had 38 happened, they would indeed have been awesome, and would certainly have been recorded in the history of the times. They would have become the cause of much troublings of heart. Either the soldiers would have taken down Christ from the cross, or they would have fled. These events are not related in any history; therefore, it is evident they ought not to be taken literally, but as having an inner significance. 3
Our purpose is not to deny such miracles; our only meaning is that they do not constitute decisive proofs, and that they have an inner significance.
Accordingly, today, at table, we will refer to the explanation of the traditional proofs which are in the Holy Books. Until now, all that we have spoken of are rational proofs.
The state in which one should be to seriously search for the truth is the condition of the thirsty, burning soul desiring the water of life, of the fish struggling to reach the sea, of the sufferer seeking for the true doctor to obtain the divine cure, of the lost caravan endeavoring to find the right road, of the lost and wandering ship striving to reach the shore of salvation.
Therefore, the seeker must be endowed with certain qualities. First of all, he must be just and severed from all else save God; his heart must be entirely turned to the supreme horizon; he must be free from the bondage of self and passion, for all these are obstacles. Furthermore, he must be able to endure all hardships. He must be absolutely pure and sanctified, and free from the love or the hatred of the inhabitants of the world. Why? because the fact of his love for any person or thing might prevent him from recognizing the truth in another, and, in the same way, hatred for anything might be a hindrance in discerning truth. This is the condition of seeking, and the 39 seeker must have these qualities and attributes. Until he reaches this condition, it is not possible for him to attain to the Sun of Reality.
Let us now return to our subject.
All the peoples of the world are awaiting two Manifestations, Who must be contemporaneous; all wait for the fulfillment of this promise. In the Bible the Jews have the promise of the Lord of Hosts and the Messiah; in the Gospel the return of Christ and Elijah is promised.
In the religion of Muhammad there is the promise of the Mihdí and the Messiah, and it is the same with the Zoroastrian and the other religions, but if we relate these matters in detail, it would take too long. The essential fact is that all are promised two Manifestations, Who will come, one following on the other. It has been prophesied that in the time of these two Manifestations the earth will be transformed, the world of existence will be renewed, and beings will be clothed in new garments. Justice and truth will encompass the world; enmity and hatred will disappear; all causes of division among peoples, races and nations will vanish; and the cause of union, harmony and concord will appear. The negligent will awake, the blind will see, the deaf will hear, the dumb will speak, the sick will be cured, the dead will arise. War will give place to peace, enmity will be conquered by love, the causes of dispute and wrangling will be entirely removed, and true felicity will be attained. The world will become the mirror of the Heavenly Kingdom; humanity will be the Throne of Divinity. All nations will become one; all religions will be unified; all individual men will become of one family and of one kindred. All the regions of the earth will become one; the superstitions caused by races, countries, individuals, languages and politics will disappear; and all men will attain to life eternal, under the shadow of the Lord of Hosts. 40
Now we must prove from the Holy Books that these two Manifestations have come, and we must divine the meaning of the words of the Prophets, for we wish for proofs drawn from the Holy Books.
A few days ago, at table, we put forth rational proofs establishing the truth of these two Manifestations.
To conclude: in the Book of Daniel, from the rebuilding of Jerusalem to the martyrdom of Christ, seventy weeks are appointed; for by the martyrdom of Christ the sacrifice is accomplished and the altar destroyed. 4 This is a prophecy of the manifestation of Christ. These seventy weeks begin with the restoration and the rebuilding of Jerusalem, concerning which four edicts were issued by three kings.
The first was issued by Cyrus in the year 536 B.C.; this is recorded in the first chapter of the Book of Ezra. The second edict, with reference to the rebuilding of Jerusalem, is that of Darius of Persia in the year 519 B.C.; this is recorded in the sixth chapter of Ezra. The third is that of Artaxerxes in the seventh year of his reign—that is, in 457 B.C.; this is recorded in the seventh chapter of Ezra. The fourth is that of Artaxerxes in the year 444 B.C.; this is recorded in the second chapter of Nehemiah.
But Daniel refers especially to the third edict which was issued in the year 457 B.C. Seventy weeks make four hundred and ninety days. Each day, according to the text of the Holy Book, is a year. For in the Bible it is said: “The day of the Lord is one year.” 5 Therefore, four hundred and ninety days are four hundred and ninety years. The third edict of Artaxerxes was issued four hundred and fifty-seven years before the birth of Christ, and Christ when He was martyred and ascended was thirty-three years of age. When you add thirty-three to four hundred 41 and fifty-seven, the result is four hundred and ninety, which is the time announced by Daniel for the manifestation of Christ.
But in the twenty-fifth verse of the ninth chapter of the Book of Daniel this is expressed in another manner, as seven weeks and sixty-two weeks; and apparently this differs from the first saying. Many have remained perplexed at these differences, trying to reconcile these two statements. How can seventy weeks be right in one place, and sixty-two weeks and seven weeks in another? These two sayings do not accord.
But Daniel mentions two dates. One of these dates begins with the command of Artaxerxes to Ezra to rebuild Jerusalem: this is the seventy weeks which came to an end with the ascension of Christ, when by His martyrdom the sacrifice and oblation ceased.
The second period, which is found in the twenty-sixth verse, means that after the termination of the rebuilding of Jerusalem until the ascension of Christ, there will be sixty-two weeks: the seven weeks are the duration of the rebuilding of Jerusalem, which took forty-nine years. When you add these seven weeks to the sixty-two weeks, it makes sixty-nine weeks, and in the last week (69–70) the ascension of Christ took place. These seventy weeks are thus completed, and there is no contradiction.
Now that the manifestation of Christ has been proved by the prophecies of Daniel, let us prove the manifestations of Bahá’u’lláh and of the Báb. Up to the present we have only mentioned rational proofs; now we shall speak of traditional proofs.
In the eighth chapter of the Book of Daniel, verse thirteen, it is said: “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary 42 and the host to be trodden under foot?” Then he answered (v. 14): “Unto two thousand and three hundred days; then shall the sanctuary be cleansed”; (v. 17) “But he said unto me … at the time of the end shall be the vision.” That is to say, how long will this misfortune, this ruin, this abasement and degradation last? meaning, when will be the dawn of the Manifestation? Then he answered, “Two thousand and three hundred days; then shall the sanctuary be cleansed.” Briefly, the purport of this passage is that he appoints two thousand three hundred years, for in the text of the Bible each day is a year. Then from the date of the issuing of the edict of Artaxerxes to rebuild Jerusalem until the day of the birth of Christ there are 456 years, and from the birth of Christ until the day of the manifestation of the Báb there are 1844 years. When you add 456 years to this number it makes 2300 years. That is to say, the fulfillment of the vision of Daniel took place in the year A.D. 1844, and this is the year of the Báb’s manifestation according to the actual text of the Book of Daniel. Consider how clearly he determines the year of manifestation; there could be no clearer prophecy for a manifestation than this.
In Matthew, chapter 24, verse 3, Christ clearly says that what Daniel meant by this prophecy was the date of the manifestation, and this is the verse: “As He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?” One of the explanations He gave them in reply was this (v. 15): “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand).” In this answer He referred them to the eighth chapter of the Book of Daniel, saying that everyone who reads it will understand that it is this time that is spoken of. Consider how clearly the manifestation of the Báb is spoken 43 of in the Old Testament and in the Gospel.
To conclude, let us now explain the date of the manifestation of Bahá’u’lláh from the Bible. The date of Bahá’u’lláh is calculated according to lunar years from the mission and the Hejira of Muhammad; for in the religion of Muhammad the lunar year is in use, as also it is the lunar year which is employed concerning all commands of worship.
In Daniel, chapter 12, verse 6, it is said: “And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by Him that liveth for ever that it shall be for a time, times, and a half; and that when He shall have accomplished to scatter the power of the holy people, all these things shall be finished.” 6
As I have already explained the signification of one day, it is not necessary to explain it further; but we will say briefly that each day of the Father counts as a year, and in each year there are twelve months. Thus three years and a half make forty-two months, and forty-two months are twelve hundred and sixty days. The Báb, the precursor of Bahá’u’lláh, appeared in the year 1260 from the Hejira of Muhammad, by the reckoning of Islám.
Afterward, in verse 11, it is said: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolation be set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” 7
The beginning of this lunar reckoning is from the day of the proclamation of the prophethood of Muhammad in the 44 country of Hijáz; and that was three years after His mission, because in the beginning the prophethood of Muhammad was kept secret, and no one knew it save Khadíjah and Ibn Nawfal. 8 After three years it was announced. And Bahá’u’lláh, in the year 1290 from the proclamation of the mission of Muhammad, caused His manifestation to be known. 9
1. Bahá’u’lláh. [ Back To Reference]
2. Akká. [ Back To Reference]
3. Cf. “Miracles,” p. 100. [ Back To Reference]
4. See Dan. 9:24. [ Back To Reference]
5. Cf. Num. 14:34. [ Back To Reference]
6. Cf. Dan. 12:6–7. [ Back To Reference]
7. The reference appears in verses 11 and 12. [ Back To Reference]
8. Varaqat-Ibn-Nawfal, Khadíjah’s cousin. [ Back To Reference]
9. The year 1290 from the proclamation of the mission of Muhammad was the year 1280 of the Hejira, or 1863–64 of our era. It was at this epoch (April 1863) that Bahá’u’lláh, on leaving Baghdád for Constantinople, declared to those who surrounded Him that He was the Manifestation announced by the Báb.
It is this declaration which the Bahá’ís celebrate by the Feast of Ridván, this name being that of the garden at the entrance of the city, where Bahá’u’lláh stayed during twelve days, and where He made the declaration. [ Back To Reference]

Hey; if you want to correspond, I'm: [e-mail]