Verily I say,
the human soul is exalted above all egress and regress. It is still, and yet it
soareth; it moveth, and yet it is still. It is, in itself, a testimony that
beareth witness to the existence of a world that is contingent, as well as to
the reality of a world that hath neither beginning nor end.
(Gleanings from the Writings of Bahá’u’lláh:
161-162)
Last
post discussed the two objective conditions of reality, eternal and
phenomenal. The eternal is unchanging in
the sense that it is, was, and always will be perfect and complete in itself, a
structure of archetypal powers and principles in universal relationships undergoing
“periodic” reconfigurations to reveal more of itself. There is, also, an evolving, incomplete and
imperfect plane of contingency. The plane of contingency is material
manifestation of eternal realities in continual transformation that grow into
greater coherence and complexity—i.e. toward greater perfection and
completeness, revealing more of its potentialities as the new image of the
reconfiguration of the eternal. The
plane of the eternal is infinite, while the plane of manifestation is
infinities. As the Master says: “The appearance in
manifestation means that a single thing appears in infinite forms.” (Some Answered Questions: 293)
If these two objective states of creation exist, and
given Bahá’u’lláh’s assertion in the lead quote, then there are two main ways for
the soul to subjectively experience the creation, in its contingency or in its
eternity. There is a match between the
soul and the creation in every particular: Likewise, reflect upon the perfection of man's creation,
and that all these planes and states are folded up and hidden away within
him. Dost thou reckon thyself only a
puny form, when within thee the universe is folded?” (Baha'u'llah, The
Seven Valleys: 33)
If
the universe is folded up within each of us, then both these states, eternal
and contingent, are in the soul, each being the foundation for a way to
perceptually view the creation, as just discussed. But these views are not equal, for one, the
eternal, is greater than the other, the contingent. The eternal incorporates the contingent,
which is its manifold expressions.
Recall that manifestation is one thing appearing in infinite forms.
Now,
while the eternal is the foundation and Source of the phenomenal or contingent,
that foundation is not under but above, because above is not a “place” but a
higher value. That is, it is not a spacial
relation, but a spiritual one, so that lesser realities, of slower vibration,
emanate from it. In yet another twist,
above is metaphorically within, so its light of revelation shines figuratively
“upward” upon the mirror of the second.
The first and higher plane is the eternal Kingdom of Revelation, the second and
lower is the contingent kingdom of creation.
Progressive
Revelation refers to all advances on the plane of creation, or
manifestation. Creation can assimilate
more of the energy and reveal more of the pattern of eternity as it
progressively achieves greater complexity and coherence—i.e. becomes a more
perfect mirror. The realm of eternity is
always as it is. It is created that way,
but its perfections are manifest by degrees in creation. Messengers come from the eternal plane to
this one, the realm of creation or being, to tell humanity more about it as
human minds and hearts can handle the good news.
But
let us consider: if, as ‘Abdu’l-Bahá asserts: All beings, whether large or
small, were created perfect and complete from the first, (Some Answered Questions: 199) then the
whole universe, even the contingent, is also created complete and perfect from
the first, since imperfection cannot generate perfection. Hence, if the universe is folded up within
every soul, then all knowing is a form of recognition as things unfold. But the movement is reciprocal. That is,
things unfold to be recognized, a sort of enfolding into consciousness, and
recognition brings forth more unfoldment of consciousness.
This is the process of evolution and development, the stages of
manifestation that grow and appear in the world of being and our progressive
awareness of these relationships and realities.
If
eternity and contingency exist for the soul to experience in itself, there must
also be two objective knowledge structures.
We name these science and religion. Both are necessary for a complete
understanding of reality. Science deals
more with the realm of creation and contingency, while religion informs us of
the realm of eternity. But by science I
do not mean investigation of phenomena burdened by the heavy blinkers of materialistic
bias, for this ignores religion, and by religion is not meant blind faith,
superstitious beliefs and dogmatic moral principles, for this denies science. Religion
and science are the dual aspects in the human understanding of the
manifestation of eternal divine knowledge—i.e. Revelation.
Paul
Lample writes: "Divine Revelation is the repository of the pure teachings
of God. It is the supreme standard for understanding all things, since it is
the expression of divine wisdom which encompasses the knowledge of all reality.
Human beings cannot judge the descriptive or prescriptive truths of Revelation.
(Creating A New Mind: 19)
‘Abdu’l-Bahá
further elucidates: “O thou true friend! Read, in the school of God, the
lessons of the spirit, and learn from love's Teacher the innermost truths. Seek
out the secrets of Heaven, and tell of the overflowing grace and favour of God.
Although
to acquire the sciences and arts is the greatest glory of mankind, this is so
only on condition that man's river flow into the mighty sea, and draw from
God's ancient source His inspiration. When this cometh to pass, then every
teacher is as a shoreless ocean, every pupil a prodigal fountain of knowledge.
If, then, the pursuit of knowledge lead to the beauty of Him Who is the Object
of all Knowledge, how excellent that goal; but if not, a mere drop will perhaps
shut a man off from flooding grace, for with learning cometh arrogance and
pride, and it bringeth on error and indifference to God.
The
sciences of today are bridges to reality; if then they lead not to reality,
naught remains but fruitless illusion. By the one true God! If learning be not
a means of access to Him, the Most Manifest, it is nothing but evident loss.
It
is incumbent upon thee to acquire the various branches of knowledge, and to
turn thy face toward the beauty of the Manifest Beauty, that thou mayest be a
sign of saving guidance amongst the peoples of the world, and a focal centre of
understanding in this sphere from which the wise and their wisdom are shut out,
except for those who set foot in the Kingdom of lights and become informed of
the veiled and hidden mystery, the well-guarded secret.” (Selections from the Writings of ‘Abdu’l-Bahá: 109)
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