53. THE RELATION BETWEEN GOD AND THE CREATURE

Question.--What is the nature of the connection between God and the creature--that is to say, between the Independent, the Most High, and the other beings?

Answer.--The connection between God and the creatures is that of the creator to the creation; it is like the connection between the sun and the dark bodies of contingent beings, and is the connection between the maker and the things that he has made. The sun in its own essence is independent of the bodies which it lights, for its light is in itself and is free and independent of the terrestrial globe; so the earth is under the influence of the sun and receives its light, whereas the sun and its rays are entirely independent of the earth. But if there were no sun, the earth and all earthly beings could not exist.

The dependence of the creatures upon God is a dependence of emanation--that is to say, creatures emanate from God; they do not manifest Him. [This subject, of emanation and manifestation, is more fully explained in the following chapter.] The relation is that of emanation and not that of manifestation. The light of the sun emanates from the sun; it does not manifest it. The appearance through emanation is like the appearance of the rays from the luminary of the horizons of the world--that is to say, the holy essence of the Sun of Truth is not divided and does not descend to the condition of the creatures. In the same way, the globe of the sun does not become divided and does not descend to the earth. No, the rays of the sun, which are its bounty, emanate from it and illumine the dark bodies.

But the appearance through manifestation is the manifestation of the branches, leaves, blossoms and fruit from the seed; for the seed in its own essence becomes branches and fruits, and its reality enters into the branches, the leaves and fruits. This appearance through manifestation would be for God, the Most High, simple imperfection; and this is quite impossible, for the implication would be that the Absolute Preexistent is qualified with phenomenal attributes. But if this were so, pure independence would become mere poverty, and true existence would become nonexistence, and this is impossible.

Therefore, all creatures emanate from God--that is to say, it is by God that all things are realized, and by Him that all beings have attained to existence. The first thing which emanated from God is that universal reality, which the ancient philosophers termed the "First Mind," and which the people of Bahá call the "First Will." This emanation, in that which concerns its action in the world of God, is not limited by time or place; it is without beginning or end--beginning and end in relation to God are one. The preexistence of God is the preexistence of essence, and also preexistence of time, and the phenomenality of contingency is essential and not temporal, as we have already explained one day at table. [Cf. "Real Preexistence," p. 280.]

Though the "First Mind" is without beginning, it does not become a sharer in the preexistence of God, for the existence of the universal reality in relation to the existence of God is nothingness, and it has not the power to become an associate of God and like unto Him in preexistence. This subject has been before explained.

The existence of living things signifies composition, and their death, decomposition. But universal matter and the elements do not become absolutely annihilated and destroyed. No, their nonexistence is simply transformation. For instance, when man is annihilated, he becomes dust; but he does not become absolutely nonexistent. He still exists in the shape of dust, but transformation has taken place, and this composition is accidentally decomposed. The annihilation of the other beings is the same, for existence does not become absolute nonexistence, and absolute nonexistence does not become existence.

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