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One Bahá'í's Concept
What then is an archetype? The dictionary definition is -
- Archetype:
An archetype is the original pattern or model
of which all things of the same type are
representations or copies. A prototype. A perfect
example.
- Recursive:
Relating to or constituting a procedure that can
repeat itself indefinitely or until a specified
condition is met.
And then again is Chapters eight and nine there is told what happens with the Seven Angels (the Seven Churches) at the 'time of the end'.
Still again in Chapters Eleven through Thirteen, and still again in Chapter Sixteen, the same theme of the Seven Angels is repeated regarding the events in Islám, represented there as seven plagues which we again see applied in Chapter Eighteen in the fall of Babylon the Great.
Some may wonder if just one event is being described repeatedly or whether these are different events being described and the answer is that both concepts are true - which is sometimes difficult for a limited mind to comprehend. But let us look at some analogies.
Events happen in cycles. They repeat themselves. Spring, summer, fall, winter come year after year. To describe any one season is to describe something that will repeat itself. To describe any one year is to describe seasons that have occurred before and that will occur again.
We often observe a recursive theme in a musical composition. The melody reappears, although in variations, throughout a sonata. A very modern example is that of a hologram. One can look at a hologram from many sides and most amazing of all, if one breaks off a piece of a holographic crystal they will still see in that piece, although not so distinctly, the whole image.
This is the nature of the Book of Revelation. The whole image is about 'the time of the end' - the fulfillment of all the religions of God, but if one is to look at any one of the religions individually one sees that each have gone through their seasons - spring, summer, fall and winter and that each has a part of the image of the whole in that each has had to attend with the vials of plagues that have attacked the others.
Each of our lives, and the lives of religions, are different, but each of us goes through birth, childhood, puberty, adulthood, and perhaps parenthood and old age before we pass on. So, in the Book of Revelation we see the seven stages applied to each of the seven major religions of the world. Because of the time at which it was written, (prior to Islám which would be next religion to appear - and in preparation of the 'end of the age' which would then follow that) the Book of Revelation deals in large part with Islám and the end of the age.
Five Major Parts to the Divine Melody of the Book of Revelation.
The first part is in Chapters 1-3 with the history of the Worlds Seven Major Religions and then chapters 4-5 introduces how they will be unified into one religion and the announcement of two religions for the Time of the End which will make up the Nine United Religions.
The second part in Chapter 6 and 7 describes the spiritual challenges that occur for each religion and how these must be resolved while Chapters 8 and 9 explains how these will apply in particular to the first six of the Seven Prophetic Religions at the Time of the End.
The third part describes the special spiritual challenges of Islám beginning with recognition of the Bábí in Chapter 10 and in Chapters 11-13 particularly applies the vials of the Seven Angels to Islám presenting Muhammad and Ali as an archetype for the Bábí and Bahá'í religions of fulfillment. This latter concept is further explored in the appendix on "The Most Conclusive Proof".
The fourth part in Chapters 14-19 deals with the catastrophic events of 'the time of the end'. Chapters fourteen and fifteen present both the problems and the solutions (one world religion and the unification of mankind). Chapter 16 focuses on the role that Islám plays once again using Islám as archetype for the vials and plagues that will befall Babylon and the whole of mankind in Chapters Seventeen and Chapter Eighteen.
The fifth part, Chapters 19-22, is then about the concluding fulfillment of the Promised Eighth and Ninth Religions to unite all the religions in one universal religion for mankind and to establish peace and harmony on the earth for One Thousand Years.
Prophecy
As with all classical ideas, prophecies can be repeatedly re-examined at different stages in life as one's own spiritual understanding, spiritual maturity, and experience develops and they come to have a broader view of history and other religious cultures. Deeper and additional understandings do not necessarily discount those of others who are at a different stage or are coming to the subject from a different perspective. What is offered here is one perspective within the framework of the world's religions and the spiritual destiny of humankind.
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Consider the past, so that thou mayest become informed of the mysteries which shall be disclosed in the future.
('Abdu'l-Bahá,
Bahá'í World Faith,
p. 394)
Bahá'í World Faith,
p. 394)
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Indeed to God belongs power in the past and in the future! And verily God is powerful over all things!
('Abdu'l-Bahá,
Bahá'í World Faith,
p. 420)
Bahá'í World Faith,
p. 420)
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As for the reference in The Hidden Words regarding the Covenant entered
into on Mount Paran, this signifieth that in the sight of God the past,
the present and the future are all one and the same -- whereas, relative
to man, the past is gone and forgotten, the present is fleeting, and
the future is within the realm of hope. And it is a basic principle of
the Law of God that in every Prophetic Mission, He entereth into a
Covenant with all believers -- a Covenant that endureth until the end of
that Mission, until the promised day when the Personage stipulated at
the outset of the Mission is made manifest.
('Abdu'l-Bahá,
Selections from the Writings of 'Abdu'l-Bahá,
p. 207)
Selections from the Writings of 'Abdu'l-Bahá,
p. 207)
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The second sort of preexistence is the preexistence of time, and that
has no beginning. The Word of God is sanctified from time. The past, the
present, the future, all, in relation to God, are equal. Yesterday,
today, tomorrow do not exist in the sun.
('Abdu'l-Bahá,
Some Answered Questions,
p. 116)
Some Answered Questions,
p. 116)
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Therefore, the knowledge of God in the realm of contingency does not
produce the forms of the things. On the contrary, it is purified from
the past, present and future. It is identical with the reality of the
things; it is not the cause of their occurrence.
In the same way, the record and the mention of a thing in the Book does
not become the cause of its existence. The Prophets, through the divine
inspiration, knew what would come to pass. For instance, through the
divine inspiration They knew that Christ would be martyred, and They
announced it. Now, was Their knowledge and information the cause of the
martyrdom of Christ? No; this knowledge is a perfection of the Prophets
and did not cause the martyrdom.
('Abdu'l-Bahá,
Some Answered Questions,
p. 138)
Some Answered Questions,
p. 138)
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In the world of God there is no past, no future and no present; all are
one. So when Christ said, "In the beginning was the Word" -- that means
it was, is and shall be; for in the world of God there is no time. Time
has sway over creatures but not over God. For example, in the prayer He
says, "Hallowed be Thy name"; the meaning is that Thy name was, is and
shall be hallowed. Morning, noon and evening are related to this earth,
but in the sun there is neither morning, noon nor evening.
('Abdu'l-Bahá,
Some Answered Questions,
p. 156)
Some Answered Questions,
p. 156)
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This is one of the characteristics of Bahá'u'lláh's message and
teachings. Can you find events and happenings of this kind in any other
prophetic dispensation? If so, in what cycle have similar things taken
place? Do you find such specific prophecies and explicit statements
concerning the future in the Holy Books of the past?
('Abdu'l-Bahá,
The Promulgation of Universal Peace,
p. 433)
The Promulgation of Universal Peace,
p. 433)
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