You were promised to be given additional information concerning the topic of Creation and that promise has been kept. You will most certainly enjoy reading the truth concerning those very fascinating sayings. The eldest son of the returned Christ has given us many answers which were given Him by His father who is the new Manifestation of God and whose title is "Father of humanity."

You are being presented with those answers, as they were given to us, word for word, and exactly as it was written by himself. For the first time in the history of mankind, God has allowed that many unanswerable questions be addressed. Mankind can now enrich themselves spiritually by reading and studying those wonderful words of wisdom given us by the eldest son of the returned Christ.


* We have now come to the question of the modification of species and of organic development -- that is to say, to the point of inquiring whether man's descent is from the animal.

* This theory has found credence (belief) in the minds of some European philosophers, and it is now very difficult to make its falseness understood, but in the future it will become evident and clear, and the European philosophers will themselves realize its untruth. For, verily, it is an evident error.

* When man looks at the beings with a penetrating regard, and attentively examines the conditions of existence, and when he sees the state, the organization and the perfection of the world, he will be convinced that in the possible world there is nothing more wonderful than that which already exists. For all existing beings, terrestrial and celestial, as well as this limitless space and all that is in it, have been created and organized, composed, arranged and perfected as they ought to be; the universe has no imperfection, so that if all beings became pure intelligence and reflected for ever and ever, it is impossible that they could imagine anything better than that which exists.

If, however, the creation in the past had not been adorned with utmost perfection, then existence would have been imperfect and meaningless, and in this case creation would have been incomplete. This question needs to be considered with the greatest attention and thought. For example, imagine that the contingent world resembles in a general way the body of man. If this composition, organization, perfection, beauty and completeness which now exist in the human body were different, it would be absolute imperfection.

Now, if we imagine a time when man belonged to the animal world, or when he was merely an animal, we shall find that existence would have been imperfect -- that is to say, there would have been no man, and this chief member, which is the body of the world is like the brain and mind in man, would have been missing. The world would then have been quite imperfect. It is thus proved that if there had been a time when man was in the animal kingdom, the perfection of existence would have been destroyed; for man is the greatest member of this world, and if the body was without this chief member, surely it would be imperfect.

We consider man as the greatest member because, among the creatures, he is the sum of all existing perfections. When we speak of man, we mean the perfect one, the foremost individual in the world, who is the sum of spiritual and apparent perfections, and who is like the sun among the beings. Then imagine that at one time the sun did not exist, but that it was a planet; surely at such a time the relation of existence would be disordered. How can such a thing be imagined? To a man who examines the world of existence what we have said is sufficient.

There is another more subtle proof : all these endless beings which inhabit the world, whether man, animal, vegetable, mineral -- whatever they may be -- are surely, each one of them, composed of elements. There is no doubt that this perfection which is in all beings is caused by the creation of God from the composing element, by their appropriate mingling and proportionate quantities, the mode of their composition, and the influence of other beings. For all beings are connected together like a chain; and reciprocal help, assistance and interaction belonging to the properties of things are the causes of the existence, development and growth of created beings. It is confirmed through evidences and proofs that every being universally acts upon other beings, either absolutely or through association.

Finally, the perfection of each individual being -- that is to say, the perfection which you now see in man or apart from him, with regard to their atoms, members or powers -- is due to the composition of the elements, to their measure, to their balance, to the mode of their combination, and to mutual influence. When all these are gathered together, then man exists.

As the perfection of man is entirely due to the composition of the atoms of the elements, to their measure, to the method of their combination, and to the mutual influence and action of the different beings -- then, since man was produced ten or a hundred thousand years ago from these earthly elements with the same measure and balance, the same method of combination and mingling, and the same influence of the other beings, exactly the same way man existed then and now. This is evident and not worth debating.

A thousand million years hence, if these elements of man are gathered together and arranged in this special proportion, and if the elements are combined according to the same method, and if they are affected by the same influence of other beings, exactly the same way man exists. For example, if after a hundred thousand years there is oil, fire, a wick, a lamp and the lighter of the lamp -- briefly, if there are all the necessaries which now exist, exactly the same lamp will be obtained.

These are conclusive and evident facts. But the arguments which these European philosophers have used raise doubtful proofs and are not conclusive.


In this new Revelation God has told us what we have always wanted to know. He has told us the opposite to what we were told in the past, it has told us that the universe has not had a beginning and that it has no end. For example : if man was to built a super fast spaceship and if he attempted to travel to the end of the universe, he would never get there because we have been told that it has no end. Fascinating answers that, for us humans, are hard to believe and understand. However, this does not mean that the universe has always existed in its present form. It was brought to this physical world from the spiritual world, so we have been told in God's new Revelation. Everything which exists here also exists in the spiritual world but not necessarily in the same form, that too is hard to understand. God does not lie, neither does His Messengers. Therefore we can honestly say that we have been given new truths that the majority of the people still hesitate to accept. However, let us remember that a continuous search for the truth does bring fascinating results.


* Know that it is one of the most unperceivable 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. 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 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 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 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 in 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 the 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 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 degree 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."

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, 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 non originality 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 (childish) 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.


* Already we have talked once or twice on the subject of the spirit, but our words have not been written down.

* Know that people belong to two categories - that is to say, they constitute two parties. One party deny the spirit and say that man also is a species of animal ; for they say : do we not see that animals and men share the same powers and senses? These simple, single elements which fill space are endlessly combined, and from each of these combinations one of the beings is produced. Among these beings is the possessor of spirit which is Man who has the powers of the senses. The more perfect the combination, the nobler is the being.

The combination of the elements is the body of man which is more perfect than the combination of any other being ; it is mingled in absolute equilibrium; therefore, it is more noble and more perfect. "Is it not," they say, "that he has a special power and spirit which the other animals lack : animals possess sensitive bodies, but man in some powers has more sensation, although, in what concerns the outer senses, such as hearing, sight, taste, smell, touch and even in some interior powers like memory, the animal is more richly endowed than man." "The animal too," they say, "has intelligence and perception." All that they concede is that man's intelligence is greater.

This is what the philosophers of the present state ; this is their saying, this is their supposition, and thus their imagination decrees. So with powerful arguments and proofs they make the descent of man go back to the animal, and say that there was once a time when man was an animal, that when the species changed and progressed little by little until it reached the present status of man. But the theologians say : no, this is not so. Though man has powers and outer senses in common with the animal, yet an extraordinary power exists in him of which the animal is bereft (deprived). The sciences, arts, inventions, trades and discoveries of realities are the results of this spiritual power. This is a power which encompasses all things, comprehends their realities, discovers all the hidden mysteries of beings, and through this knowledge controls them.

It even perceives things which do not exist outwardly -- that is to say, intellectual realities which are not sensible, and which have no outward existence because they are invisible, so it comprehends the mind, the spirit, the qualities, the characters, the love and sorrow of man, which are intellectual realities.

Moreover, these existing sciences, arts, laws and endless inventions of man at one time were invisible, mysterious and hidden secrets; it is only the all-encompassing human power which has discovered them and brought them out. So telegraphy, photography, phonography and all such inventions and wonderful arts were at one time hidden mysteries. The human reality discovered and brought them out from the plane of the invisible to the plane of the visible.

There was even a time when the qualities of this iron which you see -- indeed of all the minerals - and wrought it in this industrial form. It is the same with all the other discoveries and inventions of man, which are innumerable.

This we cannot deny. If we say that these are effects of powers which animals also have, and of the powers of the bodily senses, we see clearly and evidently that the animals are, in regard to these powers, superior to man. For example, the sight of animals is much more keen than the sight of man ; so also is their power of smell and taste.

Briefly, in the powers which animals and men have in common, the animal is often the more powerful. For example, let us take the power of memory. If you carry a pigeon from here to a distant country, and there set it free, it will return, for it remembers the way. Take a dog from here to the centre of Asia, set him free, and he will come back here and never once lose the road. So it is with the other powers such as hearing, sight, smell, taste and touch.

Thus it is clear that if there were not in man a power different from any of those of the animals, the latter would be superior to man in inventions and the comprehension of realities. Therefore, it is evident that man has a gift which the animal does not possess. Now, the animal perceives sensible things but does not perceive intellectual realities. For example, that which is within the range of its vision the animal sees, but that which is beyond the range of sight it is not possible for it to perceive, and it cannot imagine it. So it is not possible for the animal to understand that the earth has the form of a globe.

But man from known things proves unknown things and discovers unknown truths. For example, man sees the curve of the horizon, and from this he infers the roundness of the earth. The pole Star at 'Akka', for instance, is at 33 deg ; -- that is to say, it is 33 deg; above the horizon. When a man goes toward the North Pole, the Pole Star rises one degree above the horizon for each degree of distance that he travels - that is to say, the altitude that the Pole Star rises will be 34 deg;, then 40 deg;, then 50 deg;, then 60 deg;, then 70 deg;. If he reaches the North Pole the altitude of the Pole Star will be 90 deg; or have attained the zenith -- that is to say, will be directly overhead. This Pole Star and its ascension are sensible things. The further one goes toward the Pole, the higher the Pole Star arises; from these two known truths an unknown thing has been discovered - that is, that the horizon is curved, meaning that the horizon of each degree of the earth is a different horizon from that of another degree. Man perceives this and proves from it an invisible thing which is the roundness of the earth. This is impossible for the animal to perceive. In the same way, it cannot understand that the sun is the centre and that the earth revolves around it. The animal is the captive of the senses and bound by them ; all that is beyond the senses, the things that they do not control, the animal can never understand, although in the outer senses it is greater than man. Hence it is proved and verified that in man there is a power of discovery by which he is distinguished from the animals, and this is the spirit of man.

Praise be to God! Man is always turned toward the heights, and his aspiration is lofty ; he always desires to reach a greater world than the world in which he is, and to mount to a higher sphere than that in which he is. The love of exaltation is one of the characteristics of man. I am astonished that certain philosophers of America and Europe are content to gradually approach the animal world and so to go backward; for the tendency of existence must be toward exaltation. Nevertheless, if you said to one of them, "You are an animal," he would be extremely hurt and angry.

What a difference between the human world and the world of the animal, between the elevation of man and the abasement of the animal, between the perfections of man and the ignorance of the animal, between the light of man and the darkness of the animal, between the glory of man and the degradation of the animal! An Arab child of ten years can manage two to three hundred camels in the desert, and with his voice can lead them forward or turn them back. A weak Hindu can so control a huge elephant that the elephant becomes the most obedient of servants. All things are subdued by the hand of man ; he can resist nature while all other creatures are captives of nature : none can depart from her requirements.

Man alone can resist nature. Nature attracts bodies to the centre of the earth; man through mechanical means goes far from it and soars in the air. Nature prevents man from crossing the seas; man builds a ship, and he travels and voyages across the great ocean, and so on ; the subject is endless. For example, man drives engines over the mountains and through the wilderness, and gathers in one spot the news of the events of the East and West. All this is contrary to nature. The sea with its grandeur cannot deviate by an atom from the laws of nature ; the sun in all its magnificence cannot deviate as much as a needle's point from the laws of nature, and can never comprehend the conditions the state, the qualities, the movements and the nature of man.

What, then, is the power of the small body of man which encompasses all this? What is this ruling power by which he subdues all things?

One more point remains. Modern philosophers say :
"We have never seen the spirit in man, and in spite of our researches into the secrets of the human body, we do not perceive a spiritual power. How can we imagine a power which is not sensible?"

The theologians reply :
"The spirit of the animal also is not sensible, and through its bodily powers it cannot be perceived. By what do you prove the existence of the spirit of the animal? There is no doubt that from its effects you prove that in the animal there is a power which is not in the plant, and this is the power of the senses -- that is to say, sight, hearing and also other powers ; from these you infer that there is an animal spirit. In the same way, from the proofs and signs we have mentioned, we argue that there is a human spirit. Since in the animal there are signs which are not in the plant, you say this power of sensation is a property of the animal spirit ; you also see in many sighs, powers and perfections which do not exist in the animal ; therefore, you infer that there is a power in him which the animal is without."

If we wish to deny everything that is not sensible, then we must deny the realities which unquestionably exist. For example, ethereal matter is not sensible, though it has an undoubted existence. The power of attraction is not sensible, though it certainly exists. From what do we affirm these existences? From their signs. Thus this light is the vibration of that ethereal matter, and from this vibration we infer the existence of ether.


* Question. -- What do you say with regard to the theories held by some European philosophers on the growth and development of beings?

* Answer. -- This subject was spoken of the other day, but we will speak of it again. Briefly, this question will be decided by determining whether species are original or not -- that is to say, has the species of man been established from its origin, or was it afterward derived from the animals?

* Certain European philosophers agree that the species grows and develops, and that even change and alteration are also possible. One of the proofs that they give for this theory is that through the attentive study and verification of the science of geology it has become clear that the existence of the vegetable preceded that of the animal, and that of the animal preceded that of man. They admit that both the vegetable and the animal species have changed, for in some of the strata of the earth they have discovered plants which existed in the past and are now extinct ; they have progressed, grown in strength, their form and appearance have changed, and so the species have altered.

In the same way, in the strata of the earth there are species of animals which have changed and are transformed. One of these animals is the serpent. There are indications that the serpent once had feet, but through the lapse of time those members have disappeared. In the same way, in the vertebral column of man there is an indication which amounts to a proof that, like other animals, man once had a tail.

At one time that member was useful, but when man developed, it was no longer of use ; and, therefore, it gradually disappeared. As the serpent took refuge under the ground and became a creeping animal, it was no longer in need of feet, so they disappeared ; but their traces survive.

The principal argument is this : that the existence of traces of members proves that they once existed, and as now they are no longer of service, they have gradually disappeared. Therefore, while the perfect and necessary members have remained, those which are unnecessary have gradually disappeared by the modification of the species, but the traces of them continue.

The first answer to this argument is the fact that the animal having preceded man is not a proof of the evolution, change and alteration of the species, nor that man was raised from the animal world to the human world. For while the individual appearance of these different beings is certain, it is possible that man came into existence after the animal. So when we examine the vegetable kingdom, we see that the fruits of the different trees do not arrive at maturity at one time ; on the contrary, some come first and others afterward. This priority does not prove that the later fruit of one tree was produced from the earlier fruit of another tree.

Second, these slight signs and traces of members have perhaps a great reason of which the mind is not yet cognizant. How many things exist of which we do not yet know the reason! So the science of physiology -- that is to say, the knowledge of the composition of the members -- records that the reason and cause of the difference in the colours of animals, and of the hair of men, of the redness of the lips, and of the variety of the colours of birds, is still unknown ; it is secret and hidden. But it is known that the pupil of the eye is black so as to attract the rays of the sun, for if it were another colour -- that is, uniformly white -- it would not attract the rays of the sun. Therefore, as the reason of the things we have mentioned is unknown, it is possible that the reason and the wisdom of these traces of members, whether they be in the animal or man, are equally unknown. Certainly there is a reason, even though it is not known.

Third, let us suppose that there was a time when some animals, or even man, possessed some members which have now disappeared ; this is not a sufficient proof of the change and evolution of the species. For man from the beginning of the embryonic period till he reaches the degree of maturity, goes through different forms and appearances. His aspect, his form, his appearance and colour change ; he passes from one form to another, and from one appearance to another.

Nevertheless, from the beginning of the embryonic period he is of the species of man -- that is to say, an embryo of a man and not of an animal ; but this is not at first apparent, but later it becomes visible and evident. For example, let us suppose that man once resembled the animal, and that now he has progressed and changed. Supposing this to be true, it is still not a proof of the change of the species. No, as before mentioned, it is merely like the change and alteration of the embryo of man until it reaches the degree of reason and perfection. We will state it more clearly.

Let us suppose that there was a time when man walked on his hands and feet, or had a tail ; this change and alteration is like that of the fetus in the womb of the mother. Although it changes in all ways, and grows and develops until it reaches the perfect form, from the beginning it is a special species. We also see in the vegetable kingdom that the original species of the genus do not change and alter, but the form, color and bulk will change and alter, or even progress.

To recapitulate : a man in the womb of the mother passes from form to form, from shape to shape, changes and develops, and is still the human species from the beginning of the embryonic period -- in the same way man, from the beginning of his existence in the matrix of the world, is also a distinct species -- that is, man -- and has gradually evolved from one form to another. Therefore, this change of appearance, this evolution of members, this development and growth, even though we admit the reality of growth and progress, does not prevent the species from being original.

Man from the beginning was in this perfect form and composition, and possessed capacity and aptitude for acquiring material and spiritual perfections, and was the manifestation of these words :
"We will make man in Our image and likeness."

He has only become more pleasing, more beautiful and more graceful. Civilization has brought him out of his wild state, just as the wild fruits which are cultivated by a gardener become finer, sweeter and acquire more freshness and delicacy.

The gardeners of the world of humanity are the Prophets of God.

The texts marked with * were taken, word for word, from the writings of the eldest son of the returned Christ. It has been taken from the text labelled "Some answered questions".

The following presentation brings forward the facts pertaining to...

The descendants of mankind