Question.--Will you explain the subject of Return?
Answer.--Bahá'u'lláh
has explained this question fully and clearly in the Íqán.
Read
it, and the truth of this subject will become apparent. But since you have
asked
about it, I will explain it briefly. We will begin to elucidate it from
the
Gospel, for there it is plainly said that when John, the son of Zacharias,
appeared
and gave to men the glad tidings of the Kingdom of God, they asked
him,
"Who art thou? Art thou the promised Messiah?" He replied, "I am not the
Messiah."
Then they asked him, "Art thou Elijah?" He said, "I am not." These
words
prove and show that John, the son of Zacharias, was not the promised
Elias.
But on the day of the transfiguration on Mount Tabor Christ said plainly
that
John, the son of Zacharias, was the promised Elias.
In
chapter 9, verses 11-13, of the Gospel of Mark, it is said: "And they asked
Him,
saying, Why say the scribes that Elias must first come? And He answered
and
told them, Elias verily cometh first, and restoreth all things; and how
it
is
written of the Son of man, that He must suffer many things, and be set
at
nought.
But I say unto you, That Elias is indeed come, and they have done unto
him
whatsoever they listed, as it is written of him."
In
chapter 17, verse 13, of Matthew, it is said: "Then the disciples understood
that
He spake unto them of John the Baptist."
They
asked John the Baptist, "Are you Elias?" He answered, "No, I am not,"
although
it is said in the Gospel that John was the promised Elias, and Christ
also
said so clearly. Then if John was Elias, why did he say, "I am not"? And
if
he was not Elias, why did Christ say that he was?
The
explanation is this: not the personality, but the reality of the
perfections,
is meant--that is to say, the same perfections that were in Elias
existed
in John the Baptist and were exactly realized in him. Therefore, John
the
Baptist was the promised Elias. In this case not the essence, but the
qualities,
are regarded. For example, there was a flower last year, and this
year
there is also a flower; I say the flower of last year has returned. Now,
I
do
not mean that same flower in its exact individuality has come back; but
as
this
flower has the same qualities as that of last year--as it has the same
perfume,
delicacy, color and form--I say the flower of last year has returned,
and
this flower is the former flower. When spring comes, we say last year's
spring
has come back because all that was found in last year's spring exists in
this
spring. That is why Christ said, "You will see all that happened in the
days
of the former Prophets."
We
will give another illustration. The seed of last year is sown, branches
and
leaves
grow forth, blossoms and fruits appear, and all has again returned to
seed.
When this second seed is planted, a tree will grow from it, and once more
those
branches, leaves, blossoms and fruits will return, and that tree will
appear
in perfection. As the beginning was a seed and the end is a seed, we say
that
the seed has returned. When we look at the substance of the tree, it is
another
substance, but when we look at the blossoms, leaves and fruits, the
same
fragrance, delicacy and taste are produced. Therefore, the perfection of
the
tree has returned a second time.
In
the same way, if we regard the return of the individual, it is another
individual;
but if we regard the qualities and perfections, the same have
returned.
Therefore, when Christ said, "This is Elias," He meant: this person
is
a manifestation of the bounty, the perfections, the character, the qualities
and
the virtues of Elias. John the Baptist said, "I am not Elias." Christ
considered
the qualities, the perfections, the character and the virtues of
both,
and John regarded his substance and individuality. It is like this lamp:
it
was here last night, and tonight it is also lighted, and tomorrow night
it
will
also shine. We say that the lamp of this night is the same light as that
of
last night, and that it has returned. It refers to the light, and not to
the
oil,
the wick or the holder.
This
subject is fully and clearly explained in the Kitáb-i-Iqán.
--
`Abdu'l-Bahá, Some Answered Questions, p. 132
It
is clear and evident to thee that all the Prophets are the Temples of the
Cause
of God, Who have appeared clothed in divers attire. If thou wilt observe
with
discriminating eyes, thou wilt behold them all abiding in the same
tabernacle,
soaring in the same heaven, seated upon the same throne, uttering
the
same speech, and proclaiming the same Faith. Such is the unity of those
Essences
of being, those Luminaries of infinite and immeasurable splendour.
Wherefore,
should one of these Manifestations of Holiness proclaim saying: "I
am
the return of all the Prophets," He verily speaketh the truth. In like
manner,
in every subsequent Revelation, the return of the former Revelation is
a
fact, the truth of which is firmly established. Inasmuch as the return
of the
Prophets
of God, as attested by verses and traditions, hath been conclusively
demonstrated,
the return of their chosen ones also is therefore definitely
proven.
This return is too manifest in itself to require any evidence or proof.
--
Bahá'u'lláh, The Kitab-i-Iqan, p. 153
I
swear by God! Were he that treadeth the path of guidance and seeketh to
scale
the
heights of righteousness to attain unto this glorious and supreme station,
he
would inhale at a distance of a thousand leagues the fragrance of God,
and
would
perceive the resplendent morn of a divine Guidance rising above the
dayspring
of all things. Each and every thing, however small, would be to him a
revelation,
leading him to his Beloved, the Object of his quest. So great shall
be
the discernment of this seeker that he will discriminate between truth
and
falsehood
even as he doth distinguish the sun from shadow. If in the uttermost
corners
of the East the sweet savours of God be wafted, he will assuredly
recognize
and inhale their fragrance, even though he be dwelling in the
uttermost
ends of the West. He will likewise clearly distinguish all the signs
of
God--His wondrous utterances, His great works, and mighty deeds--from the
doings,
words and ways of men, even as the jeweller who knoweth the gem from
the
stone, or the man who distinguisheth the spring from autumn and heat from
cold.
When the channel of the human soul is cleansed of all worldly and
impeding
attachments, it will unfailingly perceive the breath of the Beloved
across
immeasurable distances, and will, led by its perfume, attain and enter
the
City of Certitude. Therein he will discern the wonders of His ancient
wisdom,
and will perceive all the hidden teachings from the rustling leaves of
the
Tree--which flourisheth in that City. With both his inner and his outer
ear
he
will hear from its dust the hymns of glory and praise ascending unto the
Lord
of Lords, and with his inner eye will he discover the mysteries of
"return"
and "revival." How unspeakably glorious are the signs, the tokens, the
revelations,
and splendours which He Who is the King of names and attributes
hath
destined for that City! The attainment of this City quencheth thirst
without
water, and kindleth the love of God without fire. Within every blade of
grass
are enshrined the mysteries of an inscrutable wisdom, and upon every
rose-bush
a myriad nightingales pour out, in blissful rapture, their melody.
Its
wondrous tulips unfold the mystery of the undying Fire in the Burning Bush,
and
its sweet savours of holiness breathe the perfume of the Messianic Spirit.
It
bestoweth wealth without gold, and conferreth immortality without death.
In
every
leaf ineffable delights are treasured, and within every chamber
unnumbered
mysteries lie hidden.
--
Bahá'u'lláh, The Kitab-i-Iqan, p. 196
