Almost all people agree that love, knowledge, unity, peace, prosperity are good, why can't we all work for it?

Question

In reality, most people are concentrating on working for prosperity; and they think that we will concentrate more on peace and unity later...! Where shall we get a proper education to clarify all minds, in order that we can reach these high ideals?

Answer 1

We want these things for ourselves, not necessarily for others.

But, just as it is possible to brainwash children into religion and patriotism, it is possible to brainwash them to desire well being for all. But government sponsored education is never going to do that, because it's goal is to produce mindless obedient citizens and soldiers.

Answer 2

I fully agree with you on the saying that "almost all people agree
that love, knowledge, unity, peace, prosperity are good, so why
can't we all work for it?"
You have forgotten that humans also have other weaknesses,
like hate, anger, jealousy, greed, lust, sloth and unclean in soul.
These are the seven cardinals of sin which prevent humans
from achieving greatness and holiness towards Almighty God.

Answer 3

There is a war waged on the individual. Thus no peace. You are inadvertently falling prey to their tactics. I can tell by the words you chose. Words like; "Unity" , "all minds" and "we can reach high ideals".
This is all "we think". What about "I think"?

Answer 4

All noble goals, but only prosperity is concrete enough to be measured. You could strive all your life to promote "love", but how would you ever know if you succeeded or not? People like to know that they are not working in vain, so they concentrate on tasks with tangible rewards.

Answer 5

I'll pry that more people help out other people in the world, but it will have to start with u. lets all try to do something nice or helpful for someone. your hearts will be so content.
Also don't forget about the people out there that are already doing good for others.

Answer 6

because of modern culture and society placing such high demands upon people to survive in an industrialized situation there is very little time the average person can devote to these subjects.

Answer 7

When satan is bound for a thousand years , we will live in what you described. At the end of the thousand years he will be loosed for a little season though.This is called the millennium, its in the bible.

Answer 8

Becasue people are basically chicekn and want to reamin low, not take a public stand on things and get intop action...until it;s too late usually.

Answer 9

That's what we're doing! Please read the following, and check out the source.

84: THE NECESSITY OF FOLLOWING THE TEACHINGS OF THE DIVINE MANIFESTATIONS

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Question.—Those who are blessed with good actions and universal benevolence, who have praiseworthy characteristics, who act with love and kindness toward all creatures, who care for the poor, and who strive to establish universal peace—what need have they of the divine teachings, of which they think indeed that they are independent? What is the condition of these people?
Answer.—Know that such actions, such efforts and such words are praiseworthy and approved, and are the glory of humanity. But these actions alone are not sufficient; they are a body of the greatest loveliness, but without spirit. No, that which is the cause of everlasting life, eternal honor, universal enlightenment, real salvation and prosperity is, first of all, the knowledge of God. It is known that the knowledge of God is beyond all knowledge, and it is the greatest glory of the human world. For in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.
Second, comes the love of God, the light of which shines in the lamp of the hearts of those who know God; its brilliant rays illuminate the horizon and give to man the 301 life of the Kingdom. In truth, the fruit of human existence is the love of God, for this love is the spirit of life, and the eternal bounty. If the love of God did not exist, the contingent world would be in darkness; if the love of God did not exist, the hearts of men would be dead, and deprived of the sensations of existence; if the love of God did not exist, spiritual union would be lost; if the love of God did not exist, the light of unity would not illuminate humanity; if the love of God did not exist, the East and West, like two lovers, would not embrace each other; if the love of God did not exist, division and disunion would not be changed into fraternity; if the love of God did not exist, indifference would not end in affection; if the love of God did not exist, the stranger would not become the friend. The love of the human world has shone forth from the love of God and has appeared by the bounty and grace of God.
It is clear that the reality of mankind is diverse, that opinions are various and sentiments different; and this difference of opinions, of thoughts, of intelligence, of sentiments among the human species arises from essential necessity; for the differences in the degrees of existence of creatures is one of the necessities of existence, which unfolds itself in infinite forms. Therefore, we have need of a general power which may dominate the sentiments, the opinions and the thoughts of all, thanks to which these divisions may no longer have effect, and all individuals may be brought under the influence of the unity of the world of humanity. It is clear and evident that this greatest power in the human world is the love of God. It brings the different peoples under the shadow of the tent of affection; it gives to the antagonistic and hostile nations and families the greatest love and union.
See, after the time of Christ, through the power of the love of God, how many nations, races, families and tribes came under the shadow of the Word of God. The divisions 302 and differences of a thousand years were entirely destroyed and annihilated. The thoughts of race and of fatherland completely disappeared. The union of souls and of existences took place; all became true spiritual Christians.
The third virtue of humanity is the goodwill which is the basis of good actions. Certain philosophers have considered intention superior to action, for the goodwill is absolute light; it is purified and sanctified from the impurities of selfishness, of enmity, of deception. Now it may be that a man performs an action which in appearance is righteous, but which is dictated by covetousness. For example, a butcher rears a sheep and protects it; but this righteous action of the butcher is dictated by desire to derive profit, and the result of this care is the slaughter of the poor sheep. How many righteous actions are dictated by covetousness! But the goodwill is sanctified from such impurities.
Briefly, if to the knowledge of God is joined the love of God, and attraction, ecstasy and goodwill, a righteous action is then perfect and complete. Otherwise, though a good action is praiseworthy, yet if it is not sustained by the knowledge of God, the love of God, and a sincere intention, it is imperfect. For example, the being of man must unite all perfections to be perfect. Sight is extremely precious and appreciated, but it must be aided by hearing; the hearing is much appreciated, but it must be aided by the power of speech; the faculty of speech is very acceptable, but it must be aided by the power of reason, and so forth. The same is true of the other powers, organs and members of man; when all these powers, these senses, these organs, these members exist together, he is perfect.
Now, today, we meet with people in the world who, in truth, desire the universal good, and who according to their power occupy themselves in protecting the oppressed 303 and in aiding the poor: they are enthusiastic for peace and the universal well-being. Although from this point of view they may be perfect, if they are deprived of the knowledge and love of God, they are imperfect.
Galen, the physician, in his book in which he comments on the treatise of Plato on the art of government, 1 says that the fundamental principles of religion have a great influence upon a perfect civilization because “the multitude cannot understand the connection of explanatory words; so it has need of symbolical words announcing the rewards and punishments of the other world; and that which proves the truth of this affirmation,” he says, “is that today we see a people called Christians who believe in rewards and punishments; and this sect show forth beautiful actions like those which a true philosopher performs. So we all see clearly that they do not fear death, that they expect and desire nothing from the multitude but justice and equity, and they are considered as true philosophers.”
Now observe what was the degree of the sincerity, the zeal, the spiritual feeling, the obligation of friendship, and the good actions of a believer in Christ, so that Galen, the philosophical physician, although he was not of the Christian religion, should yet bear witness to the good morals and the perfections of these people, to the point of saying that they were true philosophers. These virtues, these morals, were obtained not only through good actions, for if virtue were only a matter of obtaining and giving forth good, as this lamp is lighted and illuminates the house—without doubt this illumination is a benefit—then why do we not praise the lamp? The sun causes all the beings of the earth to increase, and by its heat and light gives growth and development: is there a greater benefit than that? Nevertheless, as this good does not 304 come from goodwill and from the love and knowledge of God, it is imperfect.
When, on the contrary, a man gives to another a cup of water, the latter is grateful and thanks him. A man, without reflecting, will say, “This sun which gives light to the world, this supreme bounty which is apparent in it, must be adored and praised. Why should we not be grateful and thankful to the sun for its bounty, when we praise a man who performs a simple act of kindness?” But if we look for the truth, we see that this insignificant kindness of the man is due to conscious feelings which exist; therefore, it is worthy of praise, whereas the light and heat of the sun are not due to the feelings and consciousness; therefore, they are not worthy of eulogy or of praise and do not deserve gratitude or thanks.
In the same way, when a person performs a good action, although it is praiseworthy, if it is not caused by the love and knowledge of God, it is imperfect. Moreover, if you reflect justly, you will see that these good actions of other men who do not know God are also fundamentally caused by the teachings of God—that is to say, that the former Prophets led men to perform these actions, explained their beauty to them, and declared their splendid effects; then these teachings were diffused among men and reached them successively, one after the other, and turned their hearts toward these perfections. When men saw that these actions were considered beautiful, and became the cause of joy and happiness for mankind, they conformed to them.
Wherefore these actions also come from the teachings of God. But justice is needed to see this, and not controversy and discussion. Praise be to God, you have been to Persia, and you have seen how the Persians, through the holy breezes of Bahá’u’lláh, have become benevolent toward humanity. Formerly, if they met anyone of another race, 305 they tormented him and were filled with the utmost enmity, hatred and malevolence; they went so far as to throw dirt at him. They burned the Gospel and the Old Testament, and if their hands were polluted by touching these books, they washed them. Today the greater number of them recite and chant, as is suitable, the contents of these two Books in their reunions and assemblies, and they expound their esoteric teaching. They show hospitality to their enemies. They treat the bloodthirsty wolves with gentleness, like gazelles in the plains of the love of God. You have seen their customs and habits, and you have heard of the manners of former Persians. This transformation of morals, this improvement of conduct and of words, are they possible otherwise than through the love of God? No, in the name of God. If, by the help of science and knowledge, we wished to introduce these morals and customs, truly it would take a thousand years, and then they would not be spread throughout the masses.
Today, thanks to the love of God, they are arrived at with the greatest facility.
Be admonished, O possessors of intelligence!
1. Cf. Ibn Ábí Usaybíá, Üyün al-anbá fí tabaqát al-átibbá (Cairo: 1882) tom. i., pp. 76–77. [ Back To Reference]

25: THE HOLY SPIRIT

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Question.—What is the Holy Spirit?
Answer.—The Holy Spirit is the Bounty of God and the luminous rays which emanate from the Manifestations; for the focus of the rays of the Sun of Reality was Christ, and from this glorious focus, which is the Reality of Christ, the Bounty of God reflected upon the other mirrors which were the reality of the Apostles. The descent of the Holy Spirit upon the Apostles signifies that the glorious divine bounties reflected and appeared in their reality. Moreover, entrance and exit, descent and ascent, are characteristics of bodies and not of spirits—that is to say, sensible realities enter and come forth, but intellectual subtleties and mental realities, such as intelligence, love, knowledge, imagination and thought, do not enter, nor come forth, nor descend, but rather they have direct connection.
For example, knowledge, which is a state attained to by the intelligence, is an intellectual condition; and entering and coming out of the mind are imaginary conditions; but the mind is connected with the acquisition of knowledge, like images reflected in a mirror.
Therefore, as it is evident and clear that the intellectual realities do not enter and descend, and it is absolutely impossible that the Holy Spirit should ascend and descend, enter, come out or penetrate, it can only be that the Holy Spirit appears in splendor, as the sun appears in the mirror.
In some passages in the Holy Books the Spirit is spoken 109 of, signifying a certain person, as it is currently said in speech and conversation that such a person is an embodied spirit, or he is a personification of mercy and generosity. In this case, it is the light we look at, and not the glass.
In the Gospel of John, in speaking of the Promised One Who was to come after Christ, it is said in chapter 16, verses 12, 13: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak.”
Now consider carefully that from these words, “for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak,” it is clear that the Spirit of truth is embodied in a Man Who has individuality, Who has ears to hear and a tongue to speak. In the same way the name “Spirit of God” is used in relation to Christ, as you speak of a light, meaning both the light and the lamp.

47: THE UNIVERSE IS WITHOUT BEGINNING; THE ORIGIN OF MAN

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Know that it is one of the most abstruse spiritual truths that the world of existence—that is to say, this endless universe—has no beginning.
We have already explained that the names and attributes of the Divinity themselves require the existence of beings. Although this subject has been explained in detail, we will speak of it again briefly. Know that an educator without pupils cannot be imagined; a monarch without subjects could not exist; a master without scholars cannot be appointed; a creator without a creature is impossible; a provider without those provided for cannot be conceived; for all the divine names and attributes demand the existence of beings. If we could imagine a time when no beings existed, this imagination would be the denial of the Divinity of God. Moreover, absolute nonexistence cannot become existence. If the beings were absolutely nonexistent, existence would not have come into being. Therefore, as the Essence of Unity (that is, the existence of God) is everlasting and eternal—that is to say, it has neither beginning nor end—it is certain that this world of existence, this endless universe, has neither beginning nor end. Yes, it may be that one of the parts of the universe, one of the globes, for example, may come into existence, or may be disintegrated, but the other endless globes are still existing; the universe would not be disordered nor destroyed. 181 On the contrary, existence is eternal and perpetual. 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.
It is necessary, therefore, that we should know what each of the important existences was in the beginning—for there is no doubt that in the beginning the origin was one: the origin of all numbers is one and not two. Then it is evident that in the beginning matter was one, and that one matter appeared in different aspects in each element. Thus various forms were produced, and these various aspects as they were produced became permanent, and each element was specialized. But this permanence was not definite, and did not attain realization and perfect existence until after a very long time. Then these elements became composed, and organized and combined in infinite forms; or rather from the composition and combination of these elements innumerable beings appeared.
This composition and arrangement, through the wisdom of God and His preexistent might, were produced from one natural organization, which was composed and combined with the greatest strength, conformable to wisdom, and according to a universal law. From this it is evident that it is the creation of God, and is not a fortuitous composition and arrangement. This is why from every natural composition a being can come into existence, but from an accidental composition no being can come into existence. For example, if a man of his own mind and intelligence collects some elements and combines them, a living being will not be brought into existence since the system is unnatural. This is the answer to the implied question that, since beings are made by the composition 182 and the combination of elements, why is it not possible for us to gather elements and mingle them together, and so create a living being. This is a false supposition, for the origin of this composition is from God; it is God Who makes the combination, and as it is done according to the natural system, from each composition one being is produced, and an existence is realized. A composition made by man produces nothing because man cannot create.
Briefly, we have said that from the composition and combination of elements, from their decomposition, from their measure, and from the effect of other beings upon them, resulted forms, endless realities and innumerable beings. But it is clear that this terrestrial globe in its present form did not come into existence all at once, but that this universal existence gradually passed through different phases until it became adorned with its present perfection. Universal beings resemble and can be compared to particular beings, for both are subjected to one natural system, one universal law and divine organization. So you will find the smallest atoms in the universal system are similar to the greatest beings of the universe. It is clear that they come into existence from one laboratory of might under one natural system and one universal law; therefore, they may be compared to one another. Thus the embryo of man in the womb of the mother gradually grows and develops, and appears in different forms and conditions, until in the degree of perfect beauty it reaches maturity and appears in a perfect form with the utmost grace. And in the same way, the seed of this flower which you see was in the beginning an insignificant thing, and very small; and it grew and developed in the womb of the earth and, after appearing in various forms, came forth in this condition with perfect freshness and grace. In the same manner, it is evident that this terrestrial globe, having once found existence, grew and developed in the matrix of the universe, and came forth in different forms and 183 conditions, until gradually it attained this present perfection, and became adorned with innumerable beings, and appeared as a finished organization.
Then it is clear that original matter, which is in the embryonic state, and the mingled and composed elements which were its earliest forms, gradually grew and developed during many ages and cycles, passing from one shape and form to another, until they appeared in this perfection, this system, this organization and this establishment, through the supreme wisdom of God.
Let us return to our subject that man, in the beginning of his existence and in the womb of the earth, like the embryo in the womb of the mother, gradually grew and developed, and passed from one form to another, from one shape to another, until he appeared with this beauty and perfection, this force and this power. It is certain that in the beginning he had not this loveliness and grace and elegance, and that he only by degrees attained this shape, this form, this beauty and this grace. There is no doubt that the human embryo did not at once appear in this form; neither did it then become the manifestation of the words “Blessed, therefore, be God, the most excellent of Makers.” 1 Gradually it passed through various conditions and different shapes, until it attained this form and beauty, this perfection, grace and loveliness. Thus it is evident and confirmed that the development and growth of man on this earth, until he reached his present perfection, resembled the growth and development of the embryo in the womb of the mother: by degrees it passed from condition to condition, from form to form, from one shape to another, for this is according to the requirement of the universal system and Divine Law.
That is to say, the embryo passes through different states and traverses numerous degrees, until it reaches the form in which it manifests the words “Praise be to God, 184 the best of Creators,” and until the signs of reason and maturity appear. And in the same way, man’s existence on this earth, from the beginning until it reaches this state, form and condition, necessarily lasts a long time, and goes through many degrees until it reaches this condition. But from the beginning of man’s existence he is a distinct species. In the same way, the embryo of man in the womb of the mother was at first in a strange form; then this body passes from shape to shape, from state to state, from form to form, until it appears in utmost beauty and perfection. But even when in the womb of the mother and in this strange form, entirely different from his present form and figure, he is the embryo of the superior species, and not of the animal; his species and essence undergo no change. Now, admitting that the traces of organs which have disappeared actually exist, this is not a proof of the impermanence and the nonoriginality of the species. At the most it proves that the form, and fashion, and the organs of man have progressed. Man was always a distinct species, a man, not an animal. So, if the embryo of man in the womb of the mother passes from one form to another so that the second form in no way resembles the first, is this a proof that the species has changed? that it was at first an animal, and that its organs progressed and developed until it became a man? No, indeed! How puerile and unfounded is this idea and this thought! For the proof of the originality of the human species, and of the permanency of the nature of man, is clear and evident.
1. Qur’án 23:14. [ Back To Reference]

11: COMMENTARY ON THE ELEVENTH CHAPTER OF THE REVELATION OF ST. JOHN

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In the beginning of the eleventh chapter of the Revelation of St. John it is said:
“And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
“But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.”
This reed is a Perfect Man Who is likened to a reed, and the manner of its likeness is this: when the interior of a reed is empty and free from all matter, it will produce beautiful melodies; and as the sound and melodies do not come from the reed, but from the flute player who blows upon it, so the sanctified heart of that blessed Being is free and emptied from all save God, pure and exempt from the attachments of all human conditions, and is the companion of the Divine Spirit. Whatever He utters is not from Himself, but from the real flute player, and it is a divine inspiration. That is why He is likened to a reed; and that reed is like a rod—that is to say, it is the helper of every impotent one, and the support of human beings. It is the rod of the Divine Shepherd by which He guards His flock and leads them about the pastures of the Kingdom.
Then it is said: “The angel stood, saying, Rise, and measure the temple of God, and the altar, and them that 46 worship therein”—that is to say, compare and measure: measuring is the discovery of proportion. Thus the angel said: compare the temple of God and the altar and them that are praying therein—that is to say, investigate what is their true condition and discover in what degree and state they are, and what conditions, perfections, behavior and attributes they possess; and make yourself cognizant of the mysteries of those holy souls who dwell in the Holy of Holies in purity and sanctity.
“But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles.”
In the beginning of the seventh century after Christ, when Jerusalem was conquered, the Holy of Holies was outwardly preserved—that is to say, the house which Solomon built; but outside the Holy of Holies the outer court was taken and given to the Gentiles. “And the holy city shall they tread under foot forty and two months”—that is to say, the Gentiles shall govern and control Jerusalem forty and two months, signifying twelve hundred and sixty days; and as each day signifies a year, by this reckoning it becomes twelve hundred and sixty years, which is the duration of the cycle of the Qur’án. For in the texts of the Holy Book, each day is a year; as it is said in the fourth chapter of Ezekiel, verse 6: “Thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.”
This prophesies the duration of the Dispensation of Islám when Jerusalem was trodden under foot, which means that it lost its glory—but the Holy of Holies was preserved, guarded and respected—until the year 1260. This twelve hundred and sixty years is a prophecy of the manifestation of the Báb, the “Gate” of Bahá’u’lláh, which took place in the year 1260 of the Hejira of Muhammad, and as the period of twelve hundred and sixty years has expired, Jerusalem, the Holy City, is now beginning to become prosperous, populous and flourishing. Anyone 47 who saw Jerusalem sixty years ago, and who sees it now, will recognize how populous and flourishing it has become, and how it is again honored.
This is the outward meaning of these verses of the Revelation of St. John; but they have another explanation and a symbolic sense, which is as follows: the Law of God is divided into two parts. One is the fundamental basis which comprises all spiritual things—that is to say, it refers to the spiritual virtues and divine qualities; this does not change nor alter: it is the Holy of Holies, which is the essence of the Law of Adam, Noah, Abraham, Moses, Christ, Muhammad, the Báb, and Bahá’u’lláh, and which lasts and is established in all the prophetic cycles. It will never be abrogated, for it is spiritual and not material truth; it is faith, knowledge, certitude, justice, piety, righteousness, trustworthiness, love of God, benevolence, purity, detachment, humility, meekness, patience and constancy. It shows mercy to the poor, defends the oppressed, gives to the wretched and uplifts the fallen.
These divine qualities, these eternal commandments, will never be abolished; nay, they will last and remain established for ever and ever. These virtues of humanity will be renewed in each of the different cycles; for at the end of every cycle the spiritual Law of God—that is to say, the human virtues—disappears, and only the form subsists.
Thus among the Jews, at the end of the cycle of Moses, which coincides with the Christian manifestation, the Law of God disappeared, only a form without spirit remaining. The Holy of Holies departed from among them, but the outer court of Jerusalem—which is the expression used for the form of the religion—fell into the hands of the Gentiles. In the same way, the fundamental principles of the religion of Christ, which are the greatest virtues of humanity, have disappeared; and its form has remained in the hands of the clergy and the priests. Likewise, the foundation of the religion of Muhammad has disappeared, 48 but its form remains in the hands of the official ‘ulamá.
These foundations of the Religion of God, which are spiritual and which are the virtues of humanity, cannot be abrogated; they are irremovable and eternal, and are renewed in the cycle of every Prophet.
The second part of the Religion of God, which refers to the material world, and which comprises fasting, prayer, forms of worship, marriage and divorce, the abolition of slavery, legal processes, transactions, indemnities for murder, violence, theft and injuries—this part of the Law of God, which refers to material things, is modified and altered in each prophetic cycle in accordance with the necessities of the times.
Briefly, what is meant by the term Holy of Holies is that spiritual Law which will never be modified, altered or abrogated; and the Holy City means the material Law which may be abrogated; and this material Law, which is described as the Holy City, was to be trodden under foot for twelve hundred and sixty years.
“And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three-score days, clothed in sackcloth.” 1 These two witnesses are Muhammad the Messenger of God, and ‘Alí, son of Abú Tálib.
In the Qur’án it is said that God addressed Muhammad, the Messenger of God, saying: “We made You a Witness, a Herald of good news, and a Warner”—that is to say, We have established Thee as the witness, the giver of good tidings, and as One bringing the wrath of God. 2 The meaning of “a witness” is one by whose testimony things may be verified. The commands of these two witnesses were to be performed for twelve hundred and sixty days, each day signifying a year. Now, Muhammad was the 49 root, and ‘Alí the branch, like Moses and Joshua. It is said they “are clothed in sackcloth,” meaning that they, apparently, were to be clothed in old raiment, not in new raiment; in other words, in the beginning they would possess no splendor in the eyes of the people, nor would their Cause appear new; for Muhammad’s spiritual Law corresponds to that of Christ in the Gospel, and most of His laws relating to material things correspond to those of the Pentateuch. This is the meaning of the old raiment.
Then it is said: “These are the two olive trees, and the two candlesticks standing before the God of the earth.” 3 These two souls are likened to olive trees because at that time all lamps were lighted by olive oil. The meaning is two persons from whom that spirit of the wisdom of God, which is the cause of the illumination of the world, appears. These lights of God were to radiate and shine; therefore, they are likened to two candlesticks: the candlestick is the abode of the light, and from it the light shines forth. In the same way the light of guidance would shine and radiate from these illumined souls.
Then it is said: “They are standing before God,” meaning that they are standing in the service of God, and educating the creatures of God, such as the barbarous nomad Arab tribes of the Arabian peninsula, whom they educated in such a way that in those days they reached the highest degree of civilization, and their fame and renown became worldwide.
“And if any man would hurt them, fire proceedeth out of their mouth, and devoureth their enemies.” 4 That is to say, that no one would be able to withstand them, that if a person wished to belittle their teachings and their law, he would be surrounded and exterminated by this same law which proceedeth out of their mouth; and everyone who attempted to injure, to antagonize and to hate them would 50 be destroyed by a command which would come out of their mouth. And thus it happened: all their enemies were vanquished, put to flight and annihilated. In this most evident way God assisted them.
Afterward it is said: “These have power to shut heaven, that it rain not in the days of their prophecy,” 5 meaning that in that cycle they would be like kings. The law and teachings of Muhammad, and the explanations and commentaries of ‘Alí, are a heavenly bounty; if they wish to give this bounty, they have power to do so. If they do not wish it, the rain will not fall: in this connection rain stands for bounty.
Then it is said: “They have power over water to turn it to blood,” 6 meaning that the prophethood of Muhammad was the same as that of Moses, and that the power of ‘Alí was the same as that of Joshua: if they wished, they could turn the water of the Nile into blood, so far as the Egyptians and those who denied them were concerned—that is to say, that that which was the cause of their life, through their ignorance and pride, became the cause of their death. So the kingdom, wealth and power of Pharaoh and his people, which were the causes of the life of the nation, became, through their opposition, denial and pride, the cause of death, destruction, dispersion, degradation and poverty. Hence these two witnesses have power to destroy the nations.
Then it is said: “And smite the earth with all plagues, as often as they will,” 7 meaning that they also would have the power and the material force necessary to educate the wicked and those who are oppressors and tyrants, for to these two witnesses God granted both outward and inward power, that they might educate and correct the ferocious, bloodthirsty, tyrannical nomad Arabs, who were like beasts of prey. 51
“And when they shall have finished their testimony” 8 means when they should have performed that which they are commanded, and should have delivered the divine message, promoting the Law of God and propagating the heavenly teachings, to the intent that the signs of spiritual life might be manifest in souls, and the light of the virtues of the world of humanity might shine forth, until complete development should be brought about among the nomad tribes.
“The beast that ascendeth out of the bottomless pit shall war against them, and shall overcome them, and kill them”: 9 this beast means the Umayyads who attacked them from the pit of error, and who rose against the religion of Muhammad and against the reality of ‘Alí—in other words, the love of God.
It is said, “The beast made war against these two witnesses” 10 —that is to say, a spiritual war, meaning that the beast would act in entire opposition to the teachings, customs and institutions of these two witnesses, to such an extent that the virtues and perfections which were diffused by the power of those two witnesses among the peoples and tribes would be entirely dispelled, and the animal nature and carnal desires would conquer. Therefore, this beast making war against them would gain the victory—meaning that the darkness of error coming from this beast was to have ascendency over the horizons of the world, and kill those two witnesses—in other words, that it would destroy the spiritual life which they spread abroad in the midst of the nation, and entirely remove the divine laws and teachings, treading under foot the Religion of God. Nothing would thereafter remain but a lifeless body without spirit.
“And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where 52 also our Lord was crucified.” 11 “Their bodies” means the Religion of God, and “the street” means in public view. The meaning of “Sodom and Egypt,” the place “where also our Lord was crucified,” is this region of Syria, and especially Jerusalem, where the Umayyads then had their dominions; and it was here that the Religion of God and the divine teachings first disappeared, and a body without spirit remained. “Their bodies” represents the Religion of God, which remained like a dead body without spirit.
“And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves.” 12
As it was before explained, in the terminology of the Holy Books three days and a half signify three years and a half, and three years and a half are forty and two months, and forty and two months twelve hundred and sixty days; and as each day by the text of the Holy Book signifies one year, the meaning is that for twelve hundred and sixty years, which is the cycle of the Qur’án, the nations, tribes and peoples would look at their bodies—that is to say, that they would make a spectacle of the Religion of God: though they would not act in accordance with it, still, they would not suffer their bodies—meaning the Religion of God—to be put in the grave. That is to say, that in appearance they would cling to the Religion of God and not allow it to completely disappear from their midst, nor the body of it to be entirely destroyed and annihilated. Nay, in reality they would leave it, while outwardly preserving its name and remembrance.
Those “kindreds, people and nations” signify those who are gathered under the shadow of the Qur’án, not permitting the Cause and Law of God to be, in outward appearance, entirely destroyed and annihilated—for 53 there are prayer and fasting among them—but the fundamental principles of the Religion of God, which are morals and conduct, with the knowledge of divine mysteries, have disappeared; the light of the virtues of the world of humanity, which is the result of the love and knowledge of God, is extinguished; and the darkness of tyranny, oppression, satanic passions and desires has become victorious. The body of the Law of God, like a corpse, has been exposed to public view for twelve hundred and sixty days, each day being counted as a year, and this period is the cycle of Muhammad.
The people forfeited all that these two persons had established, which was the foundation of the Law of God, and destroyed the virtues of the world of humanity, which are the divine gifts and the spirit of this religion, to such a degree that truthfulness, justice, love, union, purity, sanctity, detachment and all the divine qualities departed from among them. In the religion only prayers and fasting persisted; this condition lasted for twelve hundred and sixty years, which is the duration of the cycle of the Furqán. 13 It was as if these two persons were dead, and their bodies were remaining without spirit.
“And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts to one another, because these two prophets tormented them that dwelt on the earth.” 14 “Those who dwelt upon the earth” means the other nations and races, such as the peoples of Europe and distant Asia, who, when they saw that the character of Islám was entirely changed, the Law of God forsaken—that virtues, zeal and honor had departed from among them, and that their qualities were changed—became happy, and rejoiced that corruption of morals had infected the people of Islám, and that they would in consequence 54 be overcome by other nations. So this thing has come to pass. Witness this people which had attained the summit of power, how degraded and downtrodden it is now.
The other nations “shall send gifts to one another,” meaning that they should help each other, for “these two prophets tormented them that dwelt upon the earth”—that is, they overcame the other nations and peoples of the world and conquered them.
“And after three days and a half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them that saw them.” 15 Three days and a half, as we before explained, is twelve hundred and sixty years. Those two persons whose bodies were lying spiritless are the teachings and the law that Muhammad established and ‘Alí promoted, from which, however, the reality had departed and only the form remained. The spirit came again into them means that those foundations and teachings were again established. In other words, the spirituality of the Religion of God had been changed into materiality, and virtues into vices; the love of God had been changed into hatred, enlightenment into darkness, divine qualities into satanic ones, justice into tyranny, mercy into enmity, sincerity into hypocrisy, guidance into error, and purity into sensuality. Then after three days and a half, which by the terminology of the Holy Books is twelve hundred and sixty years, these divine teachings, heavenly virtues, perfections and spiritual bounties were again renewed by the appearance of the Báb and the devotion of Jináb-i-Quddús. 16
The holy breezes were diffused, the light of truth shone forth, the season of the life-giving spring came, and the morn of guidance dawned. These two lifeless bodies again 55 became living, and these two great ones—one the Founder and the other the promoter—arose and were like two candlesticks, for they illumined the world with the light of truth.
“And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven,” 17 meaning that from the invisible heaven they heard the voice of God, saying: You have performed all that was proper and fitting in delivering the teachings and glad tidings; you have given My message to the people and raised the call of God, and have accomplished your duty. Now, like Christ, you must sacrifice your life for the Well-Beloved, and be martyrs. And that Sun of Reality, and that Moon of Guidance, 18 both, like Christ, set on the horizon of the greatest martyrdom and ascended to the Kingdom of God.
“And their enemies beheld them,” 19 meaning that many of their enemies, after witnessing their martyrdom, realized the sublimity of their station and the exaltation of their virtue, and testified to their greatness and perfection.
“And the same hour there was a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand.” 20
This earthquake occurred in Shíráz after the martyrdom of the Báb. The city was in a turmoil, and many people were destroyed. Great agitation also took place through diseases, cholera, dearth, scarcity, famine and afflictions, the like of which had never been known.
“And the remnant was affrighted and gave glory to the God of heaven.” 21
When the earthquake took place in Fárs, all the remnant 56 lamented and cried day and night, and were occupied in glorifying and praying to God. They were so troubled and affrighted that they had no sleep nor rest at night.
“The second woe is past; and, behold, the third woe cometh quickly.” 22 The first woe is the appearance of the Prophet, Muhammad, the son of ‘Abdu’lláh—peace be upon Him! The second woe is that of the Báb—to Him be glory and praise! The third woe is the great day of the manifestation of the Lord of Hosts and the radiance of the Beauty of the Promised One. The explanation of this subject, woe, is mentioned in the thirtieth chapter of Ezekiel, where it is said: “The word of the Lord came again unto me, saying, Son of man, prophesy and say, Thus saith the Lord God; Howl ye, Woe worth the day! For the day is near, even the day of the Lord is near.” 23
Therefore, it is certain that the day of woe is the day of the Lord; for in that day woe is for the neglectful, woe is for the sinners, woe is for the ignorant. That is why it is said, “The second woe is past; behold the third woe cometh quickly!” This third woe is the day of the manifestation of Bahá’u’lláh, the day of God; and it is near to the day of the appearance of the Báb.
“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever.” 24
The seventh angel is a man qualified with heavenly attributes, who will arise with heavenly qualities and character. Voices will be raised, so that the appearance of the Divine Manifestation will be proclaimed and diffused. In the day of the manifestation of the Lord of Hosts, and at the epoch of the divine cycle of the Omnipotent which is promised and mentioned in all the books and writings of 57 the Prophets—in that day of God, the Spiritual and Divine Kingdom will be established, and the world will be renewed; a new spirit will be breathed into the body of creation; the season of the divine spring will come; the clouds of mercy will rain; the sun of reality will shine; the life-giving breeze will blow; the world of humanity will wear a new garment; the surface of the earth will be a sublime paradise; mankind will be educated; wars, disputes, quarrels and malignity will disappear; and truthfulness, righteousness, peace and the worship of God will appear; union, love and brotherhood will surround the world; and God will rule for evermore—meaning that the Spiritual and Everlasting Kingdom will be established. Such is the day of God. For all the days which have come and gone were the days of Abraham, Moses and Christ, or of the other Prophets; but this day is the day of God, for the Sun of Reality will arise in it with the utmost warmth and splendor.
“And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God.
“Saying, We give Thee thanks, O Lord God Almighty, Which art, and wast, and art to come; because Thou hast taken to Thee Thy great power, and hast reigned.” 25 In each cycle the guardians and holy souls have been twelve. So Jacob had twelve sons; in the time of Moses there were twelve heads or chiefs of the tribes; in the time of Christ there were twelve Apostles; and in the time of Muhammad there were twelve Imáms. But in this glorious manifestation there are twenty-four, double the number of all the others, for the greatness of this manifestation requires it. These holy souls are in the presence of God seated on their own thrones, meaning that they reign eternally.
These twenty-four great persons, though they are seated on the thrones of everlasting rule, yet are worshipers 58 of the appearance of the universal Manifestation, and they are humble and submissive, saying, “We give thanks to Thee, O Lord God Almighty, Which art, and wast, and art to come, because Thou hast taken to Thee Thy great power and hast reigned”—that is to say, Thou wilt issue all Thy teachings, Thou wilt gather all the people of the earth under Thy shadow, and Thou wilt bring all men under the shadow of one tent. Although it is the Eternal Kingdom of God, and He always had, and has, a Kingdom, the Kingdom here means the manifestation of Himself; 26 and He will issue all the laws and teachings which are the spirit of the world of humanity and everlasting life. And that universal Manifestation will subdue the world by spiritual power, not by war and combat; He will do it with peace and tranquillity, not by the sword and arms; He will establish this Heavenly Kingdom by true love, and not by the power of war. He will promote these divine teachings by kindness and righteousness, and not by weapons and harshness. He will so educate the nations and people that, notwithstanding their various conditions, their different customs and characters, and their diverse religions and races, they will, as it is said in the Bible, like the wolf and the lamb, the leopard, the kid, the sucking child and the serpent, become comrades, friends and companions. The contentions of races, the differences of religions, and the barriers between nations will be completely removed, and all will attain perfect union and reconciliation under the shadow of the Blessed Tree.
“And the nations were angry,” for Thy teachings opposed the passions of the other peoples; “and Thy wrath is come” 27 —that is to say, all will be afflicted by evident loss; because they do not follow Thy precepts, counsels and teachings, they will be deprived of Thy everlasting bounty, and veiled from the light of the Sun of Reality. 59
“And the time of the dead, that they should be judged” means that the time has come that the dead 28 —that is to say, those who are deprived of the spirit of the love of God and have not a share of the sanctified eternal life—will be judged with justice, meaning they will arise to receive that which they deserve. He will make the reality of their secrets evident, showing what a low degree they occupy in the world of existence, and that in reality they are under the rule of death.
“That Thou shouldst give reward unto Thy servants the prophets, and the saints, and them that fear Thy name, small and great” 29 —that is to say, He will distinguish the righteous by endless bounty, making them shine on the horizon of eternal honor, like the stars of heaven. He will assist them by endowing them with behavior and actions which are the light of the world of humanity, the cause of guidance, and the means of everlasting life in the Divine Kingdom.
“And shouldst destroy them which destroy the earth” 30 means that He will entirely deprive the neglectful; for the blindness of the blind will be manifest, and the vision of the seers will be evident; the ignorance and want of knowledge of the people of error will be recognized, and the knowledge and wisdom of the people under guidance will be apparent; consequently, the destroyers will be destroyed.
“And the temple of God was opened in heaven” 31 means that the divine Jerusalem is found, and the Holy of Holies has become visible. The Holy of Holies, according to the terminology of the people of wisdom, is the essence of the Divine Law, and the heavenly and true teachings of the Lord, which have not been changed in the cycle of any Prophet, as it was before explained. The sanctuary of 60 Jerusalem is likened to the reality of the Law of God, which is the Holy of Holies; and all the laws, conventions, rites and material regulations are the city of Jerusalem—this is why it is called the heavenly Jerusalem. Briefly, as in this cycle the Sun of Reality will make the light of God shine with the utmost splendor, therefore, the essence of the teachings of God will be realized in the world of existence, and the darkness of ignorance and want of knowledge will be dispelled. The world will become a new world, and enlightenment will prevail. So the Holy of Holies will appear.
“And the temple of God was opened in heaven” 32 means also that by the diffusion of the divine teachings, the appearance of these heavenly mysteries, and the rising of the Sun of Reality, the doors of success and prosperity will be opened in all directions, and the signs of goodness and heavenly benedictions will be made plain.
“And there was seen in His temple the ark of His Testament” 33 —that is to say, the Book of His Testament will appear in His Jerusalem, the Epistle of the Covenant 34 will be established, and the meaning of the Testament and of the Covenant will become evident. The renown of God will overspread the East and West, and the proclamation of the Cause of God will fill the world. The violators of the Covenant will be degraded and dispersed, and the faithful cherished and glorified, for they cling to the Book of the Testament and are firm and steadfast in the Covenant.
“And there were lightnings, and voices, and thunderings, and an earthquake, and great hail,” 35 meaning that after the appearance of the Book of the Testament there will be a great storm, and the lightnings of the anger and the wrath of God will flash, the noise of the thunder of the 61 violation of the Covenant will resound, the earthquake of doubts will take place, the hail of torments will beat upon the violators of the Covenant, and even those who profess belief will fall into trials and temptations.
1. Rev. 11:3. [ Back To Reference]
2. This sentence is the Persian translation of the Arabic text of the Qur’án which has been quoted. [ Back To Reference]
3. Rev. 11:4. [ Back To Reference]
4. Cf. Rev. 11:5. [ Back To Reference]
5. Rev. 11:6. [ Back To Reference]
6. Cf. Rev. 11:6. [ Back To Reference]
7. Cf. Rev. 11:6. [ Back To Reference]
8. Rev. 11:7. [ Back To Reference]
9. Cf. Rev. 11:7. [ Back To Reference]
10. Cf. Rev. 11:7. [ Back To Reference]
11. Rev. 11:8. [ Back To Reference]
12. Rev. 11:9. [ Back To Reference]
13. Another name for the Qur’án, signifying the Distinction. [ Back To Reference]
14. Cf. Rev. 11:10. [ Back To Reference]
15. Cf. Rev. 11:11. [ Back To Reference]
16. Hájí Mullá Muhammad-Alíy-i-Barfúrúshí, one of the chief disciples of the Báb and one of the nineteen Letters of the Living. [ Back To Reference]
17. Rev. 11:12. [ Back To Reference]
18. The Báb and Jináb-i-Quddús. [ Back To Reference]
19. Rev. 11:12. [ Back To Reference]
20. Cf. Rev. 11:13. [ Back To Reference]
21. Cf. Rev. 11:13. [ Back To Reference]
22. Rev. 11:14. [ Back To Reference]
23. Ez. 30:1–3. [ Back To Reference]
24. Rev. 11:15. [ Back To Reference]
25. Rev. 11:16–17. [ Back To Reference]
26. i.e., His most complete manifestation. [ Back To Reference]
27. Rev. 11:18. [ Back To Reference]
28. Rev. 11:18. [ Back To Reference]
29. Cf. Rev. 11:18. [ Back To Reference]
30. Cf. Rev. 11:18. [ Back To Reference]
31. Rev. 11:19. [ Back To Reference]
32. Rev. 11:19. [ Back To Reference]
33. Rev. 11:19. [ Back To Reference]
34. One of the works of Bahá’u’lláh, in which He expressly points to ‘Abdu’l-Bahá as being the One to Whom all must turn after His death. [ Back To Reference]
35. One of the works of Bahá’u’lláh, in which He expressly points to ‘Abdu’l-Bahá as being the One to Whom all must turn after His death. [ Back To Reference]