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– 63 –

The Progress of All Things within Their Own Degree

1 Know that nothing that exists remains in a state of repose—that is, all things are in motion. They are either growing or declining, either coming from non-existence into existence or passing from existence into non-existence. So this flower, this hyacinth, was for a time coming from non-existence into existence and is now passing from existence into non-existence. This is called essential or natural motion, and it can in no wise be dissociated from created things, for it is one of their essential requirements, just as it is an essential requirement of fire to burn.

2 It is therefore clearly established that motion, whether advancing or declining, is necessary to existence. Now, as the human spirit continues after death, it must either advance or decline, and in the next world to cease to advance is the same as to decline. But the human spirit never transcends its own degree: It progresses only within that degree. For example, no matter how far the spirit and reality of Peter may progress, it will never reach the degree of the reality of Christ but will progress only within its own inherent limits.

3 Thus, you see that however much this mineral may progress, its progress remains within its own degree; you cannot possibly bring this crystal, for example, to a state where it gains the power of sight. The moon, howsoever it may progress, can never become the shining sun, and its apogee and perigee will always remain within its own degree. And however far the Apostles might have progressed, they could never have become Christ. It is true that coal can become a diamond, but both are in the mineral degree and their constituent parts are the same.

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The Station of Man and His Progress after Death

1 When we examine all things with the eye of discernment, we observe that they are generally confined to three categories: mineral, vegetable, and animal. Thus there are three classes of beings and each class has its associated species. Man is the most distinguished species in that he combines the perfections of all three classes—that is, he possesses a material body, the power of growth, and the power of sensation. Beyond the mineral, vegetable, and animal perfections, however, he also possesses a special perfection of which other created things are bereft, namely, the perfections of the mind. Thus man is the noblest of all existing things.

2 Man is in the ultimate degree of materiality and the beginning of spirituality; that is, he is at the end of imperfection and the beginning of perfection. He is at the furthermost degree of darkness and the beginning of the light. That is why the station of man is said to be the end of night and the beginning of day, meaning that he encompasses all the degrees of imperfection and that he potentially possesses all the degrees of perfection. He has both an animal side and an angelic side, and the role of the educator is to so train human souls that the angelic side may overcome the animal. Thus, should the divine powers, which are identical with perfection, overcome in man the satanic powers, which are absolute imperfection, he becomes the noblest of all creatures, but should the converse take place, he becomes the vilest of all beings. That is why he is the end of imperfection and the beginning of perfection.

3 In no other species in the world of existence can such difference, distinction, contrast, and contradiction be seen as in man. For instance, it is upon man that the effulgent light of the Divinity has been shed, as it was with Christ—see how glorious and noble man is! At the same time, he worships stones, trees, and lumps of clay—see how wretched he is, that the object of his worship should be the basest degrees of existence, that is, lifeless stones and clods of earth, mountains, woods, and trees! What greater wretchedness can there be for man than to worship the lowliest of all things?

4 Moreover, knowledge is a human attribute but so is ignorance; truthfulness is a human attribute but so is falsehood; and the same holds true of trustworthiness and treachery, justice and tyranny, and so forth. In brief, every perfection and virtue, as well as every vice, is an attribute of man. Consider, likewise, the differences that exist among the members of the human race. Christ was in the form of a man and so was Caiaphas; Moses was a man and so was Pharaoh; Abel was a man and so was Cain; Bahá’u’lláh was a man and so was Yaḥyá.148 That is why man is said to be the greatest sign of God—that is, he is the Book of Creation—for all the mysteries of the universe are found in him. Should he come under the shadow of the true Educator and be rightly trained, he becomes the gem of gems, the light of lights, and the spirit of spirits; he becomes the focal centre of divine blessings, the wellspring of spiritual attributes, the dawning-place of heavenly lights, and the recipient of divine inspirations. Should he, however, be deprived of this education, he becomes the embodiment of satanic attributes, the epitome of animal vices, and the source of all that is oppressive and dark.

5 This is the wisdom of the appearance of the Prophets: to educate humanity, that this lump of coal may become a diamond and this barren tree may be grafted and yield fruit of the utmost sweetness and delicacy. And after the noblest stations in the world of humanity have been attained, further progress can be made only in the degrees of perfection, not in station, for the degrees are finite but the divine perfections are infinite.

6 Both before and after casting off this elemental frame, the human soul progresses in perfections but not in station. The progression of all created things culminates in perfect man, and no greater being than him exists: Man, having reached the human station, can progress only in perfections and not in station, for there is no higher station to which he can find passage than that of a perfect man. He can progress solely within the human station, as human perfections are infinite. Thus, however learned a man may be, it is always possible to imagine one even more learned.

7 And as the perfections of man are infinite, he can also advance in these perfections after his ascension from this world.

– 65 –

Faith and Works

1 Question: It is said in the Kitáb-i-Aqdas: “…whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed”.149 What is the meaning of this verse?

2 Answer: The meaning of this blessed verse is that the foundation of success and salvation is the recognition of God, and that good deeds, which are the fruit of faith, derive from this recognition.

3 When this recognition is not attained, man remains veiled from God and, as he is veiled, his good works fail to achieve their full and desired effect. This verse does not mean that those who are veiled from God are all equal, whether they be doers of good or workers of iniquity. It means only that the foundation is the recognition of God and that good deeds derive from this knowledge. Nevertheless, it is certain that among those who are veiled from God there is a difference between the doer of good and the sinner and malefactor. For the veiled soul who is endowed with good character and conduct merits the forgiveness of God, while the veiled sinner possessed of bad character and conduct will be deprived of the bounties and bestowals of God. Herein lies the difference.

4 This blessed verse means, therefore, that good deeds alone, without the recognition of God, cannot lead to eternal redemption, to everlasting success and salvation, and to admittance into the Kingdom of God.150

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The Subsistence of the Rational Soul after the Death of the Body

1 Question: After the body has been cast off and the spirit has taken flight, through what will the rational soul subsist? Let us suppose that those souls who are aided by the outpourings of the Holy Spirit attain true existence and everlasting life. But what becomes of those rational souls who are veiled from God?

2 Answer: Some hold that the body is the substance and that it subsists by itself, and that the spirit is an accident which subsists through the substance of the body. The truth, however, is that the rational soul is the substance through which the body subsists. If the accident—the body—is destroyed, the substance—the spirit—remains.

3 Secondly, the rational soul, or the human spirit, does not subsist through this body by inherence—that is to say, it does not enter it; for inherence and entrance are characteristics of bodies, and the rational soul is sanctified above this. It never entered this body to begin with, that it should require, upon leaving it, some other abode. No, the connection of the spirit with the body is even as the connection of this lamp with a mirror. If the mirror is polished and perfected, the light of the lamp appears therein, and if the mirror is broken or covered with dust, the light remains concealed.

4 The rational soul—the human spirit—did not descend into this body or subsist through it to begin with, that it should require some substance to depend upon after the constituent parts of the body have decomposed. On the contrary, the rational soul is the substance upon which the body depends. The rational soul is endowed from the beginning with individuality; it does not acquire it through the intermediary of the body. At most, what can be said is that the individuality and identity of the rational soul may be strengthened in this world, and that the soul may either progress and attain to the degrees of perfection or remain in the lowest abyss of ignorance and be veiled from and deprived of beholding the signs of God.

5 Question: Through what means can the spirit of man—the rational soul—progress after departing from this mortal world?

6 Answer: The progress of the human spirit in the divine world, after its connection with the physical body has been severed, is either purely through the grace and bounty of the Lord, or through the intercession and prayers of other human souls, or through the significant contributions and charitable deeds which are offered in its name.

7 Question: What happens to children who die before reaching the age of maturity or before the appointed time of birth?

8 Answer: These children abide under the shadow of the Divine Providence, and, as they have committed no sin and are unsullied by the defilements of the world of nature, they will become the manifestations of divine bounty and the glances of the eye of divine mercy will be directed towards them.

– 67 –

Eternal Life and Entrance into the Kingdom of God

1 You have asked concerning eternal life and entrance into the Kingdom. The Kingdom is outwardly referred to as “heaven”, but this is an expression and likeness and not a factual statement or reality. For the Kingdom is not a material location but is sanctified above time and place. It is a spiritual realm, a divine world, and it is the seat of the sovereignty of the almighty Lord. It is exalted above bodies and all that is corporeal, and it is freed and sanctified from the idle conjectures of men. For to be confined to place is a characteristic of bodies and not of spirits: Time and place encompass the body, not the mind and the soul.

2 Observe that the body of man abides in a limited space and occupies no more than two spans of earth. But the spirit and mind of man traverses all countries and regions and even the limitless expanse of the heavens; it encompasses all existence and makes discoveries in the spheres above and in the infinite reaches of the universe. This is because the spirit has no place: It is a placeless reality, and for the spirit earth and heaven are the same, since it makes discoveries in both. But the body is confined in space and is unaware of that which lies beyond.

3 Now, life is of two kinds: that of the body and that of the spirit. The life of the body consists in material life, but the life of the spirit is a heavenly existence which consists in receiving the grace of the Divine Spirit and being quickened through the breath of the Holy Spirit. Although material life has existence, yet in the eyes of holy and spiritually minded souls it is utter non-existence and death. Thus man exists and so does this stone, but what a difference between the existence of man and that of the stone! Although the stone exists, in relation to the existence of man it is non-existent.

4 What is meant by “eternal life” is receiving the grace of the Holy Spirit, even as a flower partakes of the gifts and breezes of spring. Observe that in the beginning this flower had a purely mineral life, yet through the advent of springtime, the outpouring of its vernal showers, and the heat of its shining sun, it found another life and appeared with the utmost vitality, delicacy, and fragrance. Compared to its latter life, the former life of the flower was even as death.

5 Our meaning is that the life of the Kingdom is the life of the spirit, and that it is eternal and sanctified above time and place, even as the human spirit, which is placeless. For were you to search throughout the human body, you would be unable to find a specific place or location for the spirit. The spirit is absolutely placeless and immaterial, but it has a connection with the body, even as the sun has a connection with this mirror: The sun occupies no place within the mirror, but it has a connection with it. In the same way, the world of the Kingdom is sanctified above all that can be seen by the eye or perceived by the other senses, such as hearing, smell, taste, or touch.

6 Where then can one find in man this mind that resides in him and whose existence is beyond doubt? Were you to examine the human body with the eye, the ear, or the other senses, you would fail to find it, even though it clearly exists. The mind, therefore, has no place, although it is connected with the brain. So it is with the Kingdom. Likewise, love has no place, but it is connected with the heart. And in the same way, the Kingdom has no place, but it is connected with the human reality.

7 Entrance into the Kingdom is through the love of God, through detachment, through sanctity and holiness, through truthfulness and purity, through steadfastness and faithfulness, and through self-sacrifice.

8 It follows clearly from these explanations that man is immortal and everlasting. Those who believe in God, who cherish His love, and who have attained certitude, enjoy that blessed life which we call life eternal; but those who are veiled from God, though they be endowed with life, yet they live in darkness and their life, in comparison with that of the believers, is non-existence.

9 Thus, the eye is alive and so too is the fingernail, but the life of the fingernail in relation to that of the eye is non-existence. The stone and the man both exist, but in relation to man the stone has no existence or being. For when man dies and his body is disintegrated and destroyed, it becomes like the stone, the earth, and the mineral. It is therefore clear that even though the mineral exists, it is non-existent in relation to man.

10 Likewise, those souls who are veiled from God, although they exist both in this world and in the world to come, are non-existent and forgotten in relation to the sanctified existence of the children of the divine Kingdom.

– 68 –

Two Kinds of Fate

1 Question: Is fate, which is mentioned in the Holy Books, an irrevocable thing? If so, what use or benefit will come from seeking to avoid it?

2 Answer: Fate is of two kinds: One is irrevocable and the other is conditional, or, as it is said, impending. Irrevocable fate is that which cannot be changed or altered, while conditional fate is that which may or may not occur. Thus, the irrevocable fate for this lamp is that its oil will be burnt and consumed. Its eventual extinction is therefore certain, and it is impossible to change or alter this outcome, for such is its irrevocable fate. Likewise, a power has been created in the body of man whose depletion and exhaustion leads inevitably to the disintegration of the body. It is even as the oil in this lamp: After it has been burnt and consumed, the lamp will assuredly be extinguished.

3 But conditional fate may be likened to this: While some oil yet remains, a strong wind blows and extinguishes the lamp. This fate is conditional. It is expedient to avoid this fate, to guard oneself against it, and to be cautious and prudent. But the irrevocable fate, which is like the depletion of the oil of the lamp, cannot be changed, altered, or delayed. It is bound to occur, and the lamp will undoubtedly be extinguished.

– 69 –

The Influence of the Stars and the Interconnectedness of All Things

1 Question: Do the stars of the heavens have a spiritual influence upon human souls or not?

2 Answer: Certain celestial bodies exert a physical influence upon the earth and its creatures which is clear and apparent and which requires no explanation. Consider the sun, which, through the help of divine grace, nurtures the earth and all its creatures. Indeed, were it not for the light and heat of the sun, all earthly things would entirely cease to exist.

3 As to spiritual influences, although it might seem strange that these stars should exert a spiritual influence upon the human world, yet were you to reflect deeply upon this matter you would not be greatly surprised by it. My meaning, however, is not that the deductions that the astrologers of old made from the motions of the stars and planets were true, for these were mere figments of the imagination which had their origin with the Egyptian, Assyrian, and Chaldean priests, or rather stemmed from the idle conjectures of the Hindus and the superstitions of the Greeks, the Romans, and the other star worshippers. My meaning, instead, is that this endless universe is like the human body, and that all its parts are connected one with another and are linked together in the utmost perfection. That is, in the same way that the parts, members, and organs of the human body are interconnected, and that they mutually assist, reinforce, and influence each other, so too are the parts and members of this endless universe connected with, and spiritually and materially influenced by, one another. For example, the eye sees and the entire body is affected; the ear hears and every limb and member is stirred. Of this there is no doubt, for the world of existence is also like a living person. Thus, the interconnection that exists between the various parts of the universe requires mutual influences and effects, whether material or spiritual.

4 For those who deny the spiritual influence of material things, we mention this brief example: Beautiful sounds, wondrous tones, and harmonious melodies are accidents which affect the air; for sound consists in vibrations of the air, and through these vibrations the nerves of the tympanum are excited and hearing results. Now consider how the vibrations of the air, which are an accident among accidents and which are accounted as naught, attract and exhilarate the spirit of man and move him to the utmost: They cause him to laugh and to weep, and can even induce him to throw himself in harm’s way. Observe, then, what a connection exists between the spirit of man and the vibrations of the air, that the latter can transport him to another state and so overwhelm him as to entirely deprive him of patience and composure. Consider how strange this is, for nothing comes forth from the singer and enters into the listener, and yet great spiritual effects are produced. This intimate relationship between all created things is therefore bound to give rise to spiritual influences and effects.

5 It was already mentioned that the parts and members of the human body mutually influence one another. For instance, the eye sees and the heart is affected. The ear hears and the spirit is influenced. The heart finds peace, the thoughts expand, and all the members of the body experience a state of well-being. What a connection and relationship this is! And if such relationships, such spiritual influences and effects, are found among the various members of the body of man, which is only one particular being among many, then there must assuredly exist both spiritual and material relationships among the countless universal beings. And although our present methods and sciences cannot detect these relationships among the universal beings, their existence is nonetheless clear and indisputable.

6 In sum, all beings, whether universal or particular, are mutually connected in accordance with God’s consummate wisdom and mutually influence one another. Were it not so, the all-embracing organization and universal arrangement of existence would become disordered and disrupted. And as all created things are most soundly connected one with another, they are well ordered, arranged, and perfected.

7 This matter deserves close examination and calls for careful attention and deep reflection.

– 70 –

Free Will and its Limits

1 Question: Is man free and unconstrained in all his actions, or is he compelled and constrained?

2 Answer: This is one of the most important questions of divinity, and it is most abstruse. God willing, another day we will explain this matter at length from the beginning of our lunch. For now, we will briefly say a few words, as follows.

3 Certain matters are subject to the free will of man, such as acting with justice and fairness, or injustice and iniquity—in other words, the choice of good or evil actions. It is clear and evident that the will of man figures greatly in these actions. But there are certain matters where man is forced and compelled, such as sleep, death, sickness, failing powers, misfortune, and material loss: These are not subject to the will of man and he is not accountable for them, for he is compelled to endure them. But he is free in the choice of good and evil actions, and it is of his own accord that he performs them.

4 For example, should he so wish, he can pass his days in praise of God, and should he so desire, he can occupy himself with that which is other than Him. He can light the candle of his heart with the flame of the love of God and become a well-wisher of the world, or he can become an enemy of all mankind or set his affections on worldly things; he can choose to be just or iniquitous. All these deeds and actions are under his own control, and he is therefore accountable for them.

5 But another question arises: Man’s condition is one of utter helplessness and absolute poverty. All might and power belong to God alone, and man’s exaltation and abasement depend on the will and purpose of the Most High. Thus it is said in the Gospel that God is like a potter who makes “one vessel unto honour, and another unto dishonour”.151 Now, the dishonoured vessel has no right to reproach the potter, saying, “Why did you not make me a precious cup that would be passed from hand to hand?” The meaning of these words is that souls occupy different stations. That which occupies the lowest station of existence, like the mineral, has no right to object, saying, “O God, why have you denied me the perfections of the plant?” Likewise, the plant has no right to protest that it has been deprived of the perfections of the animal realm. And, similarly, it is not befitting for the animal to complain of the want of human perfections. No, all these things are perfect in their own degree and must pursue the perfections of that degree. As we have said previously, that which is inferior in rank has no right or qualification to aspire to the station and perfections of that which is superior, but must progress within its own degree.152

6 Moreover, man’s stillness or motion itself is conditioned upon the aid of God. Should this assistance fail to reach him, he can do neither good nor evil. But when the assistance of the all-bounteous Lord confers existence upon man, he is capable of both good and evil. And should that assistance be cut off, he would become absolutely powerless. That is why the aid and assistance of God are mentioned in the Sacred Scriptures. This condition can be likened to that of a ship that moves by the power of wind or steam. Should this power be cut off, the ship would become entirely unable to move. Nevertheless, in whatever direction the rudder is turned, the power of the steam propels the ship in that direction. If the rudder is turned to the east, the ship moves eastward, and if it is directed to the west, the ship moves west. This motion does not arise from the ship itself, but from the wind or steam.

7 In like manner, all the doings of man are sustained by the power of divine assistance, but the choice of good or evil belongs to him alone. It is like when the king appoints an individual as governor of a city, grants him full authority, and shows him that which is just and unjust according to the law. Now, should the governor commit injustice, even though he acts by the power and authority of the king, yet the king would not condone his injustice. And should the governor act with justice, this too would be through the royal authority, and the king would be well pleased and satisfied with his justice.

8 Our meaning is that the choice of good and evil belongs to man, but that under all circumstances he is dependent upon the life-sustaining assistance of Divine Providence. The sovereignty of God is great indeed, and all are held captive in the grasp of His power. The servant can do nothing of his own will alone: God is almighty and all-powerful and bestows His assistance upon all creation.

9 This question has been clearly explained and elucidated.

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Spiritual Disclosures

1 Question: Some people believe that they have spiritual disclosures, that is, that they converse with spirits. How is this?

2 Answer: Spiritual disclosures are of two kinds: One, which is commonly referred to among other peoples, is mere imagination, while the other is true spiritual visions such as the revelations of Isaiah, of Jeremiah, and of John.

3 Consider that man’s contemplative powers produce two kinds of conceptions. One kind consists in sound and true conceptions, which, when combined with resolution, become outwardly realized, such as proper arrangements, wise opinions, scientific discoveries, and technological inventions. The other consists in false ideas and baseless imaginations, which yield no fruit and have no reality. They surge like the waves of the sea of delusion and fade away like idle dreams.

4 In like manner, spiritual disclosures are of two kinds. One is the visions of the Prophets and the spiritual disclosures of the chosen ones of God. The visions of the Prophets are not dreams but true spiritual disclosures. Thus when they say, “I saw someone in such a form, and I spoke such words, and he gave such a reply”, this vision takes place in a state of wakefulness and not in the realm of sleep. It is a spiritual discovery that is expressed in the form of a vision.

5 The other kind of spiritual disclosures is mere illusion, but these illusions take such a tangible form in the mind that many simple-hearted people imagine them to be real. The obvious proof of this is that no concrete result or outcome ever follows from this supposed compelling or summoning of spirits. No, these are mere fables and fictions.

6 Know, therefore, that the human reality encompasses the realities of all things and discovers their true nature, their properties, and their mysteries. For instance, all the existing crafts, inventions, sciences, and branches of learning have been discovered by the human reality. At one time they were all hidden and concealed mysteries, but the reality of man gradually discovered them and brought them forth from the invisible world into the visible realm. It is therefore evident that the reality of man encompasses all things. Thus it is in Europe and discovers America; it is on the earth and makes discoveries in the heavens. It unravels the mysteries of all things and apprehends the realities of all beings. These true disclosures which conform to reality are similar to visions—which consist in spiritual understanding, heavenly inspiration, and the close communion of human spirits—and thus the recipient will say that he saw, or said, or heard such a thing.

7 It is therefore clear that the spirit has powerful perceptions that are not mediated by the organs of the five senses, such as the eyes and the ears. And, with respect to spiritual understandings and inner disclosures, there exists among spiritual souls a unity that surpasses all imagination and comparison and a communion that transcends time and place. So, for example, when it is written in the Gospel that Moses and Elijah came to Christ on Mount Tabor, it is clear that this was not a material communion but a spiritual condition that has been expressed as a physical meeting.

8 The other kind of summoning of, and conversation and communication with, spirits is vain imagination and pure illusion, although it may appear to be real. The mind and thought of man at times discovers certain truths, and this thought and discovery produce definite results and benefits. Such thoughts have a solid foundation. But many things come to mind that are like the waves of the sea of delusion; they bear no fruit and produce no result. In the world of sleep, too, one may have a dream which exactly comes true, while on another occasion one will have a dream which has absolutely no result.

9 Our meaning is that this condition which we call conversation or communication with spirits is of two kinds: One is sheer delusion, and the other, which consists in the visions mentioned in the Bible, such as those of Isaiah and John and the meeting of Christ with Moses and Elijah, is real. The latter exert a marvellous effect upon minds and thoughts and produce powerful attractions in the hearts.

– 72 –

Healing without Medicine

1 Question: Some heal the sick by spiritual means—that is, without medicine. How is this?

2 Answer: A detailed explanation of this matter was provided earlier. If you have not fully grasped it, we will repeat it so that you may. Know that there are four kinds of treatment and healing without medicine. Two are due to material causes and two to spiritual ones.

3 As to the two material kinds, one is due to the fact that in reality both health and sickness are contagious. The contagiousness of disease is rapid and violent, whereas that of health is exceedingly slow and weak. If two bodies are brought into contact with each other, it is certain that microbial particles will be transmitted from one to the other. In the same way that disease is rapidly and violently transmitted from one body to another, the strong health of a healthy person may also alleviate a very slight condition in a sick person. Our meaning is that the contagiousness of disease is rapid and violent, while that of health is very slow and of limited effect, and it is only in minor ills that this modest effect can be felt. In such cases, the strength of the healthy body overcomes the slight weakness of the sick body and brings about its health. This is one kind of healing.

4 Another kind of healing is through the force of bodily magnetism, where the magnetic force of one body affects another body and brings about the cure. This force, too, has only a slight effect. Thus someone may lay his hand upon the head or stomach of a patient and perchance the latter will benefit from this. Why? Because the effect of the magnetism, and the impression made upon the psyche of the patient, may dispel the disease. But this effect is also very slight and weak.

5 The two other kinds are spiritual; that is, the means of healing is a spiritual power. One is when a healthy person focuses his whole attention upon a sick person, and the latter in turn fully expects to be healed through the spiritual power of the former and is wholly convinced thereof, to such an extent that a strong connection is created between their hearts. Should the healthy individual then bend every effort to heal the sick one, and should the latter have full faith that health will be attained, an excitement may be produced in his nerves from these soul-to-soul influences and bring about the cure. So, for example, when a sick person is suddenly given the good news that his most ardent wish and desire has been realized, a nervous excitement may result that will entirely dispel the ailment. In the same way, when a terrifying event suddenly comes to pass, such an excitement may be produced in the nerves of a healthy person that he immediately falls ill. The cause of the illness is not a material thing, for that person has not ingested or come into contact with anything: The nervous excitement alone has brought about the illness. Likewise, the sudden realization of a most cherished desire may impart such joy as to excite the nerves and restore health.

6 In brief, a complete and perfect connection between the spiritual physician and the patient—that is, one where the physician concentrates his entire attention on the patient and where the patient likewise concentrates all his attention on the spiritual physician and anticipates healing—causes a nervous excitement whereby health is regained. But this is effective only to a point and not in all cases. For instance, should someone contract a grave illness or be physically injured, these means will neither dispel the illness nor soothe and heal the injury—that is, these means have no sway over grave illnesses unless assisted by the constitution of the patient, for a strong constitution will often ward off an illness. This is the third kind of healing.

7 But the fourth kind is when healing is brought about through the power of the Holy Spirit. This depends neither upon physical contact, nor upon sight, nor even upon presence: It is not dependent upon any condition. Whether the disease be mild or severe, whether there be contact between the bodies or not, whether a connection be established between patient and physician or not, whether the patient be present or not, this healing takes place through the power of the Holy Spirit.

– 73 –

Healing by Material Means

1 Yesterday at table we mentioned, in connection with the question of spiritual medicine and healing, how illnesses can be cured through spiritual powers.

2 Now we will speak of material healing. The science of medicine is still in its infancy and has not yet reached maturity. But when it reaches that stage, treatments will be administered with things that are not repulsive to the senses of taste and smell, that is, through foods, fruits, and plants that have an agreeable taste and a pleasant smell. For the cause of the intrusion of illness into the human body is either a physical agent or a nervous excitement and stimulation.

3 As to physical agents, which are the primary cause of illness, their effect is due to the following: The human body is composed of numerous elements according to a particular state of equilibrium. So long as this equilibrium is maintained, man is preserved from sickness, but should this fundamental balance, which is the central requirement of a sound constitution, be upset, the constitution will be disrupted and illnesses will supervene.

4 For instance, if there is a deficiency in one of the component parts of the body and a surfeit of another, the state of equilibrium is disturbed and illness occurs. So, for example, equilibrium may require one component to be a thousand grams and another to be five grams. Should the former fall to seven hundred grams and the latter increase in such wise that the state of equilibrium is disturbed, then illness will supervene; and should equilibrium be restored through medicines and treatments, the illness will be overcome. Thus if the sugar component becomes excessive, the health is impaired; and when the physician forbids sweet and starchy foods, the sugar component diminishes, equilibrium is restored, and the illness is banished.

5 Now, the equilibration of these bodily components can be accomplished by one of two means, either through medicines or with foods, and when the constitution has recovered its equilibrium, the illness is banished. Since all the constituent elements of the human body are also found in plants, if one of these components were to become deficient, and if one were to partake of foods that are rich in that component, then equilibrium would be restored and the cure realized. So long as the aim is the equilibration of the component parts of the body, this can be equally effected through medicines or various foods.

6 The majority of the illnesses that afflict man also afflict animals, but the animal does not treat them through medicines. The animal’s physician in the mountains and the wilderness is its powers of taste and smell. The sick animal smells the plants that grow in the wilderness, eats those that its smell and taste find to be sweet and fragrant, and is cured. The reason is this: When, for example, the sugar component in its body becomes deficient, it craves sweet things and thus eats of sweet-tasting plants, for nature so urges and guides it. Thus, as the animal eats things that are pleasing to its smell and taste, the sugar component increases and it regains its health.

7 It is therefore evident that it is possible to cure illnesses by means of fruits and other foods. But as the science of medicine has not yet been perfected, this fact has not been fully understood. When this science reaches perfection, treatments will be administered with fragrant fruits and plants as well as with other foods, and with hot and cold waters of various temperatures.

8 This is only a brief explanation. God willing, and the occasion permitting, we will provide a more detailed explanation another time.

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