]
This explains how the Sheykh can have taught that the Ima?„ms took
part in creation and are agents in the government of the world. In
support of this he quoted K??ur'an, Sur. xxiii. 14, 'God the best of
Creators,' and, had he been a broader and more scientific theologian,
might have mentioned how the Amshaspands (Ameshaspentas) are grouped
with Ormazd in the creation-story of Zoroastrianism, and how, in that
of Gen. i., the Director of the Heavenly Council says, 'Let _us_
make man.' [Footnote: Genesis i. 22.]
The Sheykh also believed strongly in the existence of a subtle body
which survives the dissolution of the palpable, material body,
[Footnote: _TN_, p. 236.] and will alone be visible at the
Resurrection. Nothing almost gave more offence than this; it seemed to
be only a few degrees better than the absolute denial of the
resurrection-body ventured upon by the Akhbaris. [Footnote: Gobineau,
pp. 39, 40.] And yet the notion of a subtle, internal body, a notion
which is Indian as well as Persian, has been felt even by many
Westerns to be for them the only way to reconcile reason and faith.
SEYYID KAZ??IM--ISLAM--PARSIISM--BUDDHISM
On Ah??mad's death the unanimous choice of the members of the school
fell on Seyyid (Sayyid) Kaz??im of Resht, who had been already
nominated by the Sheykh. He pursued the same course as his
predecessor, and attracted many inquirers and disciples.
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