BAHA'I SCRIPTURES
[THE TRANSLITERATION STATEMENT AND LIST WAS NOT
PART OF THE ORIGINAL PUBLICATION]
TRANSLITERATION OF WORDS IN "BAHA'I SCRIPTURES"
The following terms were changed from an outdated form
to one reflecting typical transliterations found in modern
Bah 'ˇ works:
Abdul = 'Abdu'l
Abdul Baha = 'Abdu'l-Baha
Akdas = Aqdas
Beha = Baha
Baha-El-Abha! = Baha'u'l-Abha!
Beyan = Bayan
El-Beyan = the Bayan
El-Masjid-El-Aska = the Masjid al-Asqa
[the Further Mosque in Jerusalem]
Hosein = Husayn
Houssein = Husayn
Irak = Iraq
Ishrakat = Ishraqat
Kitab'l'Akdas or Kitab El Akdas or KITAB-EL-Aqdas
= Kitab-i-Aqdas
Kitab-el-Ah'd = Kitab-i-`Ahd
Kitab-el-Ighan = Kitab-i-Iqan
Koran = Qur'an
Kurrat-el-Ayn = Qurratu'l-Ayn
Mohammed = Muhammad
Nasr-el-Din-Shah = Nasiri'd-Din Shah
Ra'is = Suriy-i-Ra'is
Rizwan = Ridvan
Sadrat-El-Muntaha = Sadratu'l-Muntaha
Tajalliat = Tajalliyat
Teheran = Tihran -dkt
+Pi
BAHA'I SCRIPTURES
+Pii
[This page is intentionally blank.]
+Piii
BAHA'I SCRIPTURES
Selections from the
Utterances of
Baha'u'llah and 'Abdu'l-Baha
EDITED BY
HORACE HOLLEY
Approved by Baha'i Committee on Publications, 1923
Second Edition
NEW YORK
BRENTANO'S
Publisher's
+Piv
COPYRIGHT, 1923, BY
BRENTANO'S, INC.
COPYRIGHT, 1928
BAHA'I PUBLISHING COMMITTEE
PRINTED IN THE UNITED STATES OF AMERICA
J.J. LITTLE AND IVES COMPANY, NEW YORK
+Pv
INTRODUCTION
Since the occasion when mention of the Baha'i Cause was first
made in this country - at the Congress of Religions held in the
Columbian Exposition in 1893 - interest in the Baha'i principles
and teachings has steadily increased. Sufficient foundation had
been laid by 1912, when 'Abdu'l-Baha came to America, to prepare
for his message a cordial, sympathetic and reverent reception in
the liberal synagogues, churches, new thought centers, universities
and societies organized for scientific, ethical, economic and political
progress in numerous cities.
The succeeding years - so fateful for the destiny of civilization,
so disturbing to every social institution and so challenging
to the noblest and most disinterested faculties of soul, mind and
heart - have served to deepen and extend that preliminary interest
and build upon that foundation a permanent spiritual structure
in many lives. The years since 1912, in fact, have thrown
an ever-clearer light upon the need, in the world's consciousness,
for precisely those principles and teachings so perfectly embodied
in 'Abdu'l-Baha and so definitely associated with his life and work.
To one who has acquainted himself with the Baha'i writings,
evidences of the penetration of their fundamental influence are
revealed in increasing measure from day to day and throughout
the world. The leaders of religion, science and practical affairs
are beginning to manifest an attitude of universality and a spirit
of unity which seems a direct reflection of the light 'Abdu'l-Baha
cast upon the manifold problems of living and the fundamental
problem of life. Day by day the realization deepens in all conscious
men and women that in this age new forces are seeking
expression - forces so mighty that the difference between understanding
and misunderstanding is the immediate crisis between
the alternatives of a new, worldwide and spiritualized civilization
and a further, even more disastrous undoing of the things that
are.
It is upon the plane of understanding that the power of the
+Pvi
Baha'i writings operates, in that are of being which lies beyond
the personal desire, the personal thought, the personal will. Their
operation is to restore in the individual, whatever his race, class,
creed, profession or temperament, that eternal vision of the oneness
of God whose evolving expression is directly the development
of the soul, and indirectly the harmonious organization of
mankind. Compared to other writings of this age, the Baha'i
Scriptures are as light compared to the reflection of light from
surfaces more of less luminous or opaque. This essential quality
of illumination, as distinct from the subject illuminated, and of
vision, as distinct from the subject visioned, reveals anew the very
sources of man's spiritual being, and discloses, also, the predominant
forces working to mold the character of the new day.
The purpose of the book is to bring together, in convenient form
and helpful arrangement, that portion of the Baha'i writings
already available in various books, magazines and also manuscript
translation, selecting from them sufficient material to supply
the reader and student a larger perspective upon these principles
and teachings than any single work has yet accomplished in the
English language. While it is inevitable that most, if not all
the Baha'i writings will one day undergo re-translation, and be
presented in a worthier and more permanent form than is possible
at the present time, nevertheless the need of a suitable compilation
now urgently exists, and it is hoped that the present work
will at least serve as one link in the chain of effort whereby the
Baha'i writings are carried from their source in the "most great
prison" of Akka to the mind and heart of the self-imprisoned
race.
In this country at least, the Baha'i message of the unity of
religions, the reconciliation of science and religion, and the promulgation
of Universal Peace, is established upon a recognition
of the fact that in 'Abdu'l-Baha a new spirit of universality had
manifested its vital, penetrative essence. Not so well understood
is the fact that the root and source of 'Abdu'l-Baha's utterances,
the foundation of his being, attested on every possible occasion
by him, was entire devotion to the utterances and the being of
his father, Baha'u'llah. This inner and spiritual relationship, likened
by Baha'u'llah to that of the root and the "greatest branch"
or trunk of a tree, is brought out in the present volume through
the method adopted to organize its contents not only by chapters
+Pvii
but also by parts or "books"; the first book containing the
words of Baha'u'llah - the Baha'i Scriptures in essence - the second
book containing the words of 'Abdu'l-Baha - the authoritative interpretation
of the Baha'i Scriptures and their direct application
to the fundamental problems of the age. By this method
the utterances of 'Abdu'l-Baha are established in clearest relationship
to their source, and consequently their purpose; moreover
the utterances of Baha'u'llah are established in relationship to
all the Scriptures which have gone before: whose unfoldment,
whose reinforcement they are.
While for the purpose of the student acquainting himself with
the Baha'i writings for the first time, an outline at least of the
historical conditions under which they were successively revealed
would seem highly desirable, even essential, to the fullest understanding
of their significance and most intimate sympathy for
their application, nevertheless it will be found that this need is
met in the process of reading the Baha'i message itself. Chapter
Seven contains an address by 'Abdu'l-Baha which had for its theme
the history of the Baha'i Cause; and numerous references to that
history will also be found in other passages. Moreover, inspiring
as the actual record of those events are, the principal matter is not
to realize the Baha'i Scriptures as a detail in history so much as
a source of light whereby history itself is illumined.
"How wonderful that the Well Beloved is manifest as the sun,
while strangers are in search of vanities and wealth! Yea, He
is concealed by the intensity of manifestation, and He is hidden
by the ardor of emanation!"
HORACE HOLLEY
New York City
February 12, 1923
+Pviii
[This page is intentionally blank.]
+Pix
ACKNOWLEDGEMENTS AND SOURCES
The present compilation has not been made with any thought
of establishing a text, nor of even securing a polished and adequate
English translation. From the literary point of view, the
text embodied in this volume must be considered as a king in rags,
since the Arabic and Persian originals are declared by all who
have had access to them to be of the most exalted beauty and
the most moving force.
On that sea the editor has no power to sail. His effort has
been entirely confined to the intention of re-creating, as fully as
possible through the use of available texts, some sense of that
organic unity from which all the Baha'i writings came, and to
place in the student's hands a more fully organized Baha'i work
than has yet been published. In its sequence alone does the
present volume contain the results of any particular study and
accumulated labor.
For the most part, the contents have been taken from the publications
of the Baha'i Publishing Society, to the efforts of which
we are indebted to the spread of these writings in America. As
yet, few original Baha'i writings have reached the public through
any other channel, notable exceptions to which are "Abbas Effendi,
His Life and Teachings" by Myron Phelps, published by G.
P. Putnam's Sons, and "A Traveller's Narrative, Written to Illustrate
the Episode of the Bab," translated by Edward G. Browne,
and published with the Persian original by the University Press,
Cambridge, England. It is in this incomparable translation, in
fact, that the English reader draws most closely to the spirit and
power of the original utterance. The Tablet to the Shah, contained
in Chapter Two of the present compilation, shows on comparison
with Professor Browne's translation to have been based
in part at least upon his exquisite rendering.
Tablets contained in "Baha'i Scriptures" hitherto unpublished
(so far at least as the editor is aware) are found in Chapters Two,
Five and Eight, and for this material acknowledgment is made
+Px
to the kindness of many friends who contributed manuscripts,
especially Mrs. I.D. Brittingham, Mary Hanford Ford, A.W.
Randall, Miss Martha Root and Miss Juliet Thompson.
For the omission of many fundamental teachings (or rather
interpretations) given by 'Abdu'l-Baha to American audiences during
1912, explanation might well be called for were it not for the
fact that the complete text of those addresses has been published
since this compilation came into being.
+P1
PART ONE
THE GLORY OF GOD
"This Day is the Day of God, and God alone is
speaking in it; and none should be mentioned save
Him."
+P2
[This page is intentionally blank.]
+P3
Baha'i SCRIPTURES
CHAPTER ONE
INTERPRETATION OF THE HOLY BOOKS
I
In the Name of Our Lord, the Exalted, the Supreme!
1. Sanctify yourselves, O people of the earth, that perchance
ye may attain to the station which God hath ordained for you
and enter the tabernacle which God hath elevated in the Heaven
of the Bayan.
The quintessence of this chapter is that travellers in the path
of faith and seekers for the cup of assurance must sanctify and
purify themselves from all material things; that is, the ear from
hearing statements, the heart from doubts which pertain to the
veils of glory,* the soul from dependence upon worldly belongings,
+FN Veils intervening between man and the Truth of god, which must be
+FN rent before the real light of that Truth is seen. One of these veils is
+FN literal interpretation of the Divine Texts, preventing true understanding
+FN of Revelation, such as the statement of the ascent of Christ into Heaven,
+FN His descent, the station of Muhammad as the "Seal of the Prophets," etc.
the eye from contemplating mere transitory words. They
should thus proceed, trusting in God and relying upon Him, so
that they may become fitted for the splendors of the effulgences
of the Suns (Manifestations) of divine knowledge and wisdom;
recipients of the invisible and infinite bounties. For should a
servant desire to make the words, deeds and actions of other servants,
learned or ignorant, the standard for knowing God and
His chosen ones, he shall never enter the Ridvan of the knowledge
of the Lord of Might nor attain to the fountains of the
+P4
knowledge and wisdom of the King of Oneness; neither shall
he reach the bourne of immortality nor partake of the cup of
nearness and good pleasure.
2. Consider the former days; how people both high and low
wre awaiting the Manifestations of Oneness in the holy temples,
so that they were at all times and moments in anticipation and
expectancy, praying and supplicating that perchance the breeze
of the divine mercy might blow and the beauty of the Promised
One step from the pavilion of the invisible into the court of
appearance. But when the clouds of generosity lifted and the
doors of favor opened and the Sun of the Invisible appeared from
the horizon of power, they denied Him and avoided his meeting
which was identical with the meeting of God. These details
are recorded in the Heavenly Books.
3. Now reflect a moment as to the cause of this rejection by
the people, after their seeking and anxiety. They even denied and
opposed in such manner that tongue and pen fail and are unable
to explain. Not one of these Manifestations of Holiness and
Dawning-places of Singleness hath appeared without being subjected
to the contradictions, denials and antagonism of the people.
As it is said, "O misery of men! No Messenger cometh unto
them but they laugh him to scorn." (K.S. 36) It is said in another
place: "Each nation hatched ill designs against their
Messenger that they might get him into their power; and they
disputed with vain reasoning, that they might thereby invalidate
the truth." (K.S. 40)
Likewise the revealed Words which have descended from the
clouds of the eternal power and from the realm of divine might
are beyond the limit of the knowledge and comprehension of the
servants. This is allotted to abstracted souls from the holy
eternal Table sent sown (from Heaven). Should ye become
aware of the affliction of the Prophets and the motive and reason
of the contradiction of those Divine Suns by the servants, ye
will be cognizant of many things. The more ye consider the contradictions
of the Day-springs of the suns of the attributes of
Oneness by the people, the more firm and strong ye will become in
your religion and in the Cause of God. Accordingly some of the
stories of the Prophets are briefly recorded in these Tablets, to
demonstrate and make evident that in all times and ages, they
inflicted upon the Appearances of Power and Dawning-places of
+P5
Might that which the pen is ashamed to relate. Perchance these
statements may enable some of the people to avoid the perplexity
arising from contradiction and denial by the learned and ignorant
of the age, and thus increase their assurance and faith.
4. The beauty of the "Friend" (Abraham) was unveiled and
the standard of Guidance was hoisted. He invited the people of
the earth unto the light of righteousness. Although He diligently
admonished them, no fruit but jealousy and heedlessness resulted.
But those who were entirely devoted to God soared with the wings
of assurance unto the station which God hath exalted beyond
all comprehension. It is well known from the history of His
Holiness (Abraham) how He was surrounded by enemies, until
the fire of jealousy and contradiction was kindled. After the
story of the "fire" they expelled that Divine Lamp from the
city, as is recorded in all the books and epistles.
5. Then His time passed and the turn of Moses came. His
Holiness appeared with the rod of command and with the white
hand of knowledge from the Paran of divine love. He came
with the serpent of power and eternal majesty out of the Sinai
of light into the court of manifestation, summoning all in the
world to the kingdom of life and to the fruits of the tree of
faithfulness. The oppositions made by Pharaoh and his people exerted
themselves to extinguish that fire of the divine
tree with the water of denial and opposition; heedless that the
fire of the divine wisdom is never quenched by material water
not the lamp of supreme power extinguished by contrary winds.
Nay rather, in such a case water produces conflagration and the
wind insures preservation, were ye to perceive with discerning
sight and walk in the good pleasure of God.
6. Now reflect upon these things, and as to the cause
of such differences; that when a true Manifestation appeared in
the world from the horizon of the placeless, such corruption,
confusion, oppression and revolution would arise in all parts of
the world. All the Prophets during their appearance, announced
to the people the coming of another Prophet and recorded a
sign for the subsequent Manifestation, as stated in the Books.
Why, then, notwithstanding the search and expectation of the
people for the Holy Manifestation and the mention of signs in the
+P6
Books, should such things occur in the world as oppressing, antagonizing
and persecuting the Prophets and chosen ones during
every age and cycle? As it is written, "Whenever a Messenger
cometh unto you with that which your souls desire not, ye proudly
reject him; accusing some of imposture and slaying others."
(K.S. 2)
Now consider what was the reason of these deeds and why they
acted in this manner toward the Aspects of the beauty of the
Glorious One. The same thing which led to the contradiction and
heedlessness of the servants in those days causes the negligence of
these servants now. If we say that the divine proofs were not
perfect and complete and therefore cause contradictions, this
is pure anathema, because it is far from the bounty of the
Bounteous and remote from the abundant Mercy to choose one
soul from among all the servants, for the guidance of His creatures,
without bestowing upon Him sufficient and perfect proofs:
at the same time punishing people for not believing in Him.
Nay, the generosity of the King of Existence hath embraced all
the contingent beings through the appearance of the Manifestations of Himself.
His abundance never ceases for a moment and
the showers of His mercy from the clouds of Providence are never
restrained. Consequently these things proceed only from limited
souls who move in the valley of pride and haughtiness and wander
in the deserts of remoteness; who follow their own suppositions
and whatever they hear from their religious doctors. Therefore
they accomplish nothing but opposition and seek no result but
rejection.
It is evident to every one endowed with perception, that had
those servants during the appearance of each manifestation of
the Sun of Truth, sanctified and purified their eyes and hearts
from whatever they had seen, heard and conceived, they undoubtedly
would not have been deprived of the divine beauty
and withheld from the sanctuary of nearness and union with
the Dawning-places of Holiness. As in every age they compared
the proof with knowledge acquired from their religious doctors
and found it to be at variance with their limited understandings,
these unseemly actions proceeded from them in the world of appearance.
The religious doctors of every age have been the cause
of preventing the people from the shore of the Sea of Oneness,
for the reins of the people were in their control. Some among
+P7
them have hindered the people by love of leadership and some
by lack of wisdom and knowledge. Thus every Prophet hath
quaffed the cup of martyrdom and soared to the loftiest horizon
of might, through the sentence and sanction of the divines of the
age. What oppressions have been inflicted by the leaders of the
time and divines of the age upon the Kings of Existence and the
Essences of Desire! Satisfied with these limited and transient
days, they were debarred from the everlasting realm, their eyes
deprived from witnessing the lights of the beauty of the Beloved
and their ears from hearing the wonderful melodies of the Nightingale
of Desire. Therefore the condition of the divines of every
age is recorded in all the Heavenly Books; as it is said: "O ye
people of the Book, why do ye reject the Signs of God, while ye
are the witnesses of them?" (K.S. 3) Also, "O ye people of the
Book, why do ye clothe truth with vanity, and knowingly hide
the truth?" (K.S. 3) Also, in another place, "Say, O people
of the Book, why do ye bar the path of God?" (K.S. 3)
It is evident that the "people of the Book" who barred mankind
from the right path were the divines of that age, whose
names and records are contained in all the writings and understood
from most of the verses and traditions, were ye to see with
the eye of God.
7. So gaze with divine insight into the horizons of the supreme
knowledge and into the souls of the perfect words of eternity,
that all the mysteries of the spiritual wisdom may appear without
"veils of glory" and become manifest from behind the covering
of favor and bounty. The contradictions of people and their
controversies have resulted wholly from their lack of knowledge
and understanding. For example, they could not comprehend and
attain to the truth of the explanations given by the beautiful Countenances
of the True One concerning the signs of the subsequent
Manifestation. Notwithstanding this they have sought interpretation
of the Book from the people of veils and did not acquire
knowledge from its fountainhead. For instance, when the day of
Moses had passed and the lights of Jesus pervaded the world from
the dawn of spirit, the Jews objected that the one who is promised
in the Pentateuch must promote and fulfil the laws of the Pentateuch,
whereas this youth of Nazareth who calls himself the Messiah
of God hath abolished the laws of divorce and of the Sabbath,
which are the greatest laws of Moses; and moreover the signs of
+P8
the Manifestations have not yet appeared. Thus the Jews are still
expecting the appearance recorded in the Pentateuch. How many
of the holy Manifestations of Unity and Dawning-places of the
Light of Eternity have appeared since Moses in the world of creation,
while the Jews have been and are still veiled by their satanic,
egotistical veils and their selfish erroneous opinions! They still
await the time when this fictitious temple will appear according to
their understanding of the given signs. Consequently God hath
punished them for their sin, stripped them of the spirit of faith
and caused them to suffer the fire in the depths of hell on account
of their ignorance of the texts recorded in the Pentateuch concerning
the signs of the subsequent Manifestation. Since they did not
understand the reality of these signs and as such things did not outwardly
appear, they were therefore deprived of the beauty of
Jesus, did not attain to the meeting of God and were of those who
await. Thus the nations by their adherence to similar inventions
arising from improper notions, have deprived themselves of the
pure, clear and flowing fountains.
8. It hath been evident and clear to the possessors of knowledge
that when the fire of the love of Jesus burned the veils of Jewish
limitations, and the authority of His Holiness, even in the outward
sense, was partially recognized, that Beauty of the Invisible spoke
of separation to some of His spiritual companions and enkindled
the fire of yearning, saying: "I go and I come again." And in
another place he said: "I go and another will come who will tell
you all that I have not told you and will finish all that I have
said." These two statements are in reality one, were ye to witness
the Manifestations of Oneness with the eye of God.
9. To one who views with ideal perception, the Book of Jesus
as well as His Cause were in fact confirmed at the time of the
"Seal of the Prophets" (Muhammad). In name, Muhammad said
"I am Jesus," even ratifying the signs, records and Book of
Jesus as being from the presence of God. In this sense there is
neither any difference in them nor in their Books, inasmuch as
both have arisen by the command of God, speaking the praise
of God. The Books of both declared the ordinances of God.
For this reason Jesus said, "I will go and come again." Even
as the sun: If the sun to-day says "I am the sun of yesterday,"
it is true; and yet if according to daily sequence, it says:
"I am other than the sun of yesterday," this is also true. Likewise
+P9
consider the days: If it be said that all the days are the
same, it is correct and true; and if it be said that according to
name and designation they differ from each other, this also is
true as thou seest. For though they are the same, yet in each
one there is a name, quality and designation which is different
from the other. By the same method and explanation, understand
the stations of separation, difference and oneness of the
Holy Manifestations, so that thou mayest comprehend the interpretations
of the words of the Creator of the names and attributes,
concerning separation and union. Thus wilt thou fully
discover the answer to thy question why that Eternal Beauty
hath, in various instances, called Himself by a different name and
title.
10. Afterward the companions and disciples of His Holiness
(Jesus) asked Him concerning the sign of the Return and the
Manifestation, and at what time this sign shall appear. The
same question was asked that peerless Countenance upon several
occasions, and His Holiness in each instance mentioned a certain
sign, as recorded in the four Gospels.
This oppressed one now speaks of one of these instances, thus
conferring the hidden benefits of the tree of reward for the
sake of God, upon His servants; so that the mortal temples may
not be deprived of the immortal fruits and may perchance attain
to a sprinkling of the never-failing rivers of the Lord of Glory.
This is a food whereby brilliant souls and minds find eternal life
and this is that table of which it is spoken: "O our Lord, cause
to descend upon us food from Heaven." (K.S. 5) This food
is never withheld from those who deserve it and is never exhausted.
It grows continually from the tree of grace and descends
from the heavens of justice and mercy.
Alas that man should withold himself from this excellent gift
and deprive himself of this eternal bounty and perpetual life!
Therefore let him appreciate the value of this ideal food; perchance
the dead bodies may receive new life through the wonderful
favors of that Sun of Truth and faded souls may develop
into the incomparable Spirit. O my brother, effort is needful
while yet the days remain, in order to taste the cups of eternity.
The breeze of life from the city of the Beloved will not blow
continually; the river of explanation will not forever flow, and
the doors of the Ridvan will not always remain open. The time
+P10
will come when the Nightingales of Paradise will fly from the
holy garden to divine nests; then thou wilt neither see the beauty
of the rose nor hear the melody of the Nightingale! Therefore
while the Dove of Eternity is singing and rejoicing, and the
divine springtime is in splendor and adornment, avail thyself of
the opportunity and deprive not the ear of the heart, of its melody.
This is the advice of this servant to the beloved of God. Whosoever
wisheth, let him advance, and whosoever wisheth, let him
deny; verily God is independent of him and of that which he
may see and witness.
These are the melodies sung by Jesus the son of Mary with
glorious notes in the Ridvan of the Gospel, as to the signs of
the subsequent Manifestation. When they asked concerning
these signs, He answered them, according to the first book ascribed
to Matthew (xxiv, 29-31):
"Immediately after the tribulation of those days shall the sun
be darkened, and the moon shall not five her light, and the stars
shall fall from heaven, and the powers of the earth shall be
shaken: and then shall appear the sign of the son of Man in
heaven: and then shall all the tribes of the earth mourn, and
they shall see the Son of Man coming in the clouds of heaven with
power and great glory. And he shall send his angels with a great
sound of a trumpet." The same statements are recorded in the
other three Gospels ascribed to Mark, Luke and John. As the
doctors of the Gospel did not understand the meanings of these
statements and the purport deposited in these words, but adhered
to their literal sense, they were therefore withheld from
the river of the Muhammadic Bounty and the cloud of Ahmadic
Grace. The ignorant ones of that community, relying upon their
learned men, were likewise prevented from beholding the beauty
of the King of Glory. For these mentioned signs did not become
manifest at the appearance of the Ahmadic Sun. Finally that
Essence of Life returned to the eternal place of His dominion.
Centuries passed and times rolled by. Another blow of spiritual
breath was breathed into the Divine Trumpet and dead souls
came forth out of the tombs of heedlessness and error into the
land of guidance and the place of favor. Still that community is
expecting the time when these signs shall appear and the promised
Temple (Christ) shall arise, that they may assist Him, expend
possessions in His way and sacrifice lives in His path. By similar
+P11
suppositions, other communities are kept afar from the Kawther
of the significances of the infininte mercy of God and are
occupied with their own imagination. Besides this passage, there
is another statement in the Gospel: Heaven and earth shall pass
away but My words shall not pass away." For this reason the
people of the Gospel say the decree of the Gospel shall never be
abolished and that whenever the promised Face appears with all
the signs, He must confirm and establish the law enacted in the
Gospel, so that no other religion may remain in the world. To
them this is one of the confirmed and indisputable facts. They
believe that even should one appear with all the promised signs
and declare against the literal law of the Gospel, they must not
obey or accept him, nay rather, they must scoff at him and charge
him with infidelity. This was witnessed when the Muhammadic
Sun appeared. Had they asked with all meekness from the Appearances
of Oneness in every Manifestation, the meanings of these
words revealed in the Books, - through the non-attainment unto
which all people are veiled from the furthermost destination and
the Sadratu'l-Muntaha, - they would have been surely directed to
the lights of the Sun of Guidance and acquainted with the
mysteries of knowledge and wisdom.
Now this servant explains a sprinkling of the meanings of these
statements, so that the possessors of perception and intuition may
thereby comprehend all the symbols of the divine words and the
allegorical explanations of the Holy Manifestations; and thus be
not debarred on account of the (impressive) majesty of the words,
from the Sea of the Names and Attributes and veiled from the
Lamp of Unity which is the place of the manifestation of the
Essence.
As to the words - "Immediately after the tribulation of those
days" - this signifies the time when the people become afflicted
with hardship and distress. This is when the traces of the Sun
oof Truth and the fruits of the tree of knowledge and wisdom
disappear from among mankind and the reins of the people fall
into the hands of the ignorant; when the doors of unity and
knowledge - the essential purpose of the creation of man - are
closed; when knowledge is changed into superstition and guidance
into adversity, just as it is witnessed in this day that the
reins of every party are in the hands of an ignorant one who leads
them in whatever way he desires. Among them nothing remains
+P12
of the Adored One but a name and of the Desired One but the
letter. To such an extent have the winds of desire and self prevailed,
that they have extinguished the lights of reason and conscience
within the hearts. Although the doors of the divine
knowledge are opened by the keys of the Supreme Power, and the
essences of the being of things are enlightened and illumined
through the knowledge-light and holy bounties, to such an extent
that within everything a door of knowledge is opened and
within every atom traces of the sun are visible, yet notwithstanding
that these manifestations of knowledge have pervaded the
world, they have considered the door of knowledge closed, and the
rains of mercy withheld. Holding fast to supposition, they are
kept afar from the firm strong handle of knowledge. They seem
to have intrinsically no desire for knowledge and its door, nor
think of its appearance. For in supposition and imagination they
have found doors to bread, and in the appearance of the Manifestor
of knowledge they see nothing except the sacrifice of life.
So they naturally flee from this and hold fast to the other. Although
they know the divine command is one, yet from every
direction a decree emanates and from every place an order is
brought forth. No two are found who agree upon the same command,
for they seek no God but desire and follow no path but
error. They deem leadership the ultimate accomplishment of the
aim and account pride and haughtiness as final attainment to the
Beloved. They consider selfish deceptions preferable to the divine
decrees. They have turned aside from submission and resignation
and are occupied with plots and hypocrisies; preserving these
attitudes with all power and strength, lest a blemish find access
to their dignity or a flaw appear in their honor. Should an eye
be illumined by the collyrium of divine enlightenments, it would
behold a number of wild beasts preying upon the dead bodies of
the servants. What tribulations and distress could be greater
than these mentioned conditions? For if one wishes to seek a
truth or knowledge, he knows not to whom to refer nor from whom
to enquire, because opinions are different and paths are many.
This tribulation and distress is one of the signs of every Manifestation,
and unless it happens, the Sun of Truth does not become
manifest, because the morn of the appearance of guidance
dawns after the night of error. Therefore the traditions and records
contain all these statements, that infidelity will cover the
+P13
world, darkness prevail and similar things as mentioned. For
the sake of brevity this servant does not undertake to mention the
texts of these traditions, as they are well-known.
As to the words - "The suns shall be darkened and the moon
shall cease to give her light and the stars shall fall from heaven":
- The purport of "sun" and "moon" as mentioned in the words
of the Prophets is not confined to the phenomenal sun and moon
which are seen; nay rather, they have intended for "sun" and
"moon" manifold meanings. In every instance they intend a
certain meaning applicable thereto. For example, one meaning
of the "sun" is the "Suns of Truth" which dawn from the Day-spring
of Pre-existence and transmit bounty to all the contingent
beings. These Suns of Truth are the Universal Manifestations
of the Divinity in the world of His attributes and names. As
by the command of the real Adored One the development of
material things such as fruits, trees, colors, minerals and whatever
exists in the phenomenal world is through the assistance of
the phenomenal sun, so the trees of unity, the fruits of oneness,
the leaves of abstraction, the flowers of knowledge and assurance
and the myrtles of wisdom and utterance appear through
the training of the Ideal Suns. Therefore when these Suns arise,
the world is renewed, the rivers of life flow, the seas of beneficence
move, the clouds of grace gather and the breezes of bounty
blow upon the temples of beings. Through the heat of these
Divine Suns and Ideal Fires the heat of the love of God is produced
in the pillars of the world; and through the favor of these
abstracted Spirits the immortal spirit of life is conferred upon
the bodies of the mortal dead.
The phenomenal sun is in reality a single sin of the splendor
of that Ideal Sun which hath neither comparison, likeness, equal
nor peer. All things are supported through Its existence, are
manifest through Its bounty and will return to It. All things
have appeared from It and are restored to the treasures of Its
command. All contingent beings originated from It and revert
to the depositories of Its order. If in explanation and mentioning,
these (Suns) are only designated by some of the names and attributes,
as you have heard and hear, this is intended for the
understanding of weak and imperfect minds. Otherwise they
have been eternally sanctified from every name and will be purified
from every attribute. The essences of names have no access
+P14
to the court of their holiness and subtleties of attributes have no
approach to the kingdom of their might. God is too glorified for
His chosen ones to be known except by their own selves, or that
His friends should be described by any other than their own
beings. He is exalted far above what the servants mention
in description of them and lofty above their comprehension of
them!
Therefore it is shown that in the primary sense "sun", "moon"
and "stars" signify the Prophets, the saints and their companions,
through the light of whose knowledges the worlds of the visible
and invisible are enlightened and illumined. In another sense
by "sun," "moon" and "stars" is intended the divines of the
former Dispensation, at the time of the subsequent Manifestation
and in whose hands are the reins of the religion of the people. If
they are illumined by the light of the subsequent Sun in His
Manifestation, they will be acceptable, radiant and shining; otherwise
they will be declared as darkened, even though they are apparently
guides. For all these states, including belief and unbelief,
guidance and error, happiness and misery, light and darkness
are dependent upon the approval of that Ideal Sun of Divinity.
If in the Day of Judgment (Day of a new Manifestation).
any one of these divines is declared faithful by the Source of
Wisdom, he can truly be regarded as possessing knowledge, light
and faith, and as having attained the food pleasure of God.
Otherwise ignorance, rejection, infidelity and injustice will be
applied to him.
In another sense the words "sun," "moon" and "stars" are
applied to the ordinances and instructions enacted in every religion.
As in every subsequent Manifestation the established,
chining, clear and fixed ceremonies, customs and instructions of
the preceding Manifestation are abolished, they symbolically mentioned
them by the names "sun" and "moon."
Briefly; this is the purpose of the symbolisms in the words of
the divine Manifestations. Consequently the application of these
meanings to "sun" and "moon" in the mentioned instances is
confirmed and demonstrated through revealed verses and recorded
traditions. Therefore by the "darkness of the sun and moon"
and the "falling of the stars" is intended the aberration of the
divines and the abolition of the ordinances established in a religion,
of which the Manifestation of a Dispensation speaks through
+P15
these symbols. Only the righteous have a portion of this cup and
only the just partake thereof.
It is certain that during every subsequent Manifestation, the
"sun" of the teachings, ordinances, commands and prohibitions
established in the preceding Manifestation, - the "sun" and
"moon" of teachings and command under which the people of
that age are enlightened and guided, - become darkened, that is,
their influence and efficiency vanish. Now consider, had the
people of the Gospel understood the purpose of "sun" and
"moon" or inquired concerning t from the Manifestor of divine
knowledge, without contradiction or obstinacy, the meanings
thereof would have necessarily become clear and they would not
have been confined in the darkness of egotism and desire. Yea,
since they did not acquire the knowledge from its mine and source,
they perished in the fatal valley of unbelief and error, and are
not yet aware that all the signs appeared and the promised Sun
dawned from the horizon of Manifestation, while the sun and
moon of former knowledges, ordinances and teachings were
darkened and disappeared.
O my brother, take the step of the soul, that thou mayest in a
moment traverse the distant valleys of separation and remoteness,
enter the Ridvan of union and nearness and in a breath attain
to the divine Souls. These stages can never be travelled nor
the destination reached by the step of the body. Peace be
upon these who follow the truth in truth and stand in the
path of command upon the shore of knowledge in the name of
God.
In like manner through these clear, firm, well-founded and
direct explanations understand the "cleaving of heave" which
is one of the signs of the hour of Resurrection: As it is said:
"When the heaven shall be cloven assunder." (K.S. 82) By this
is meant the heaven of religions elevated during every Dispensation
and cloven asunder in every subsequent Manifestation, that
is, abolished and annulled. I swear by God that to one who carefully
considers, the cleaving asunder of this heaven is greater
than the cleaving of the phenomenal heaven. Reflect a little; a
long-established religion, under which all have grown and developed;
by the shining ordinances of which they have been trained
for long periods; hearing nothing from their fathers and ancestors
except its mention, so that the eyes see only the effectiveness
+P16
of its commands and ears hear only its ordinances; then afterward
one appearing, severing and separating all these through
divine power and strength, nay rather, abolishing them. Consider
whether this is of greater importance than that which these
worthless creatures have imagined concerning the cleaving of
heaven. Moreover, consider the difficulties and afflictions of these
Countenances in executing the laws of God in face of all in the
earth, without a worldly helper or assister. Notwithstanding the
persecutions inflicted upon these pure, high and blessed Beings,
they endure with the utmost power and suffer with infinite
strength.
In like manner understand the meaning of the "changing of
the earth." Upon whatever hearts the clouds of mercy of that
heaven poured down the shower of beneficence, the earth of those
hearts was changed into the earth of knowledge and wisdom.
What myrtles of unity have grown in the gardens of these hearts
and what anemones of realities of knowledge and wisdom bloom
from these shining breasts! If the earth of these hearts is not
changed, how is it that men not instructed in one letter, without
seeing a teacher or entering a school, speak words and knowledge
which no one can apprehend? They seem to have been
moulded from the clay of eternal knowledge and kneaded with
the water of intuitive wisdom. Therefore it is said, "Knowledge
is a light which god sheds in whatsoever heart He willeth."
It is this kind of knowledge which is praiseworthy; not the
limited learnings produced by veiled and obscured imaginations,
which men often steal from each other, then glory over their
fellow-creatures.
O that the breasts of the servants might be purified and sanctified
form the traces of these limitations and dark words, that
they may perchance attain to the splendor of the lights of the Sun
of Knowledge and Significances and to the essences of the
mysteries of intuitive wisdom.
Consider, if these barren soils of being had not been transformed,
how should the mysteries of unity and the essences of
divinity have appeared and become visible in them? Therefore
it is said in the Qur'an: "In that day, the earth shall be changed
into another earth." (K.S. 14)
Even the material earth is also changed through the breezes of
+P17
the generosity of that King of Existence, were ye to reflect upon
the mysteries of Manifestation!
These are the mysteries of the words which are clearly unfolded
and unveiled that thou mayest comprehend the morn of significances
and extinguish the lamp of superstition, fancy, doubt and
suspicion through the power of reliance and severance, and light
the new lamp of knowledge and assurance in the recess of mind
and heart.
11. The purpose of these allegorical words and enigmatic references
which emanate from the Sources of Command is to test the
servants as mentioned, so that the soil of excellent and shining
hearts may be distinguished from barren and mortal soils. This
has always been the Divine Law among the servants, as revealed
in the Books.
Were ye to reflect a little, ye would find doors of significances
and explanations opened in this subject and statement, and behold
all the knowledge and the mysteries thereof without veils. These
things are only for the purpose of training and delivering the
souls from the cage of self and desire, for that Ideal King in Himself
hath forever been independent of the knowing of the beings,
and in His identity will ever be exalted above the adoration of
contingent things. A single breeze of His affluence honors all
the world with the robes of wealth, and a mere drop of the sea of
His generosity favors all the existence with eternal life. Bur
as the purpose is to distinguish between truth and falsehood, sun
and shadow, therefore at every instant tests sent from the presence
of the Lord of Might pour down like copious rain. Were people to
ponder a little over the former Prophets and their manifestation,
the matter will become so easy to them that thjey will not be
veiled by reason of deeds and words which are contrary to their
egotism and desire. They will burn every veil with the fire of
the Sadrat of knowledge and rest upon the throne of quiescence
and composure. For example, Moses the son of Amran, one of
the great Prophets and the possessor of a Book, one day in the
earlier part of His Dispensation, before His Mission, was passing
through the market. Two men were striving with each other, one
of whom begged help from Moses. His Holiness assisting hm,
killed his opponent, as recorded in the Book. This report was
published throughout the city and fear fell upon His Holiness,
+P18
according to the text of the Book. Finally He received the message:
"O Moses, verily, the magistrates are deliberating concerning
thee, to put thee to death." (K.S. 28) Whereupon He
left the city and remained in the service of Shoeb (Jeth-ro) in
Midian. Upon His return He arrived at the "Blessed Valley" -
the wilderness of Sinai - where He witnessed the manifested light
of the King of Unity from the tree "Which is neither of the East
nor of the West." He heard the soul-cheering spiritual voice
from the enkindled fire of divinity and was appointed to guide
the Pharaohic souls; to deliver the people from the valley of egotism
and desire and lead them to the heart-rejoicing plains of
spirit and guidance; to conduct all in the creation from the perplexity
of remoteness to the abode of the peace of nearness,
through the Salsabile of severance. When He entered the house
of Pharaoh and delivered that for which He was appointed,
Pharaoh loosed his tongue in abuse, saying: "Art thou not he
who committed murder and became an infidel?" This was spoken
by the Lord of Glory as having been said by Pharaoh to Moses:
"Yet hast thou done thy deed which thou hast done and thou art
a faithless person." He said: "I did it indeed and I was one
of those who erred: wherefore I fled from you because I feared
you; but my Lord hath bestowed command upon me and hath appointed
me one of His Messengers." (K.S. 26)
Reflect upon the tests of God and upon the wonders of His
trials; how He chose from among His servants and appointed to
the greatest guidance a man known to be a murderer and who himself
confessed his injustice, as recorded in the verse; a man
evidently brought up for thirty years of less in the house of
Pharaoh and supported by his food and nourishment! This notwithstanding
that mighty king (God) had the power to prevent
Moses from committing murder, so that he should not be known
by this name among the servants, causing dismay in hearts and
avoidance by people.
Likewise the case of Mary - how that excellent countenance
longed for death in her perplexity, because of the importance
of the matter. For it is shown in the blessed verse that after
the birth of Jesus, Mary lamented with these words upon her
lips: "Would that I had died before this and had become a
thing forgotten and lost in oblivion." I swear by God that hearts
are melted and souls quiver when hearing these words. This
+P19
agitation and grief ws caused by the reproach of enemies and the
censure of the people of unbelief and insolence. Now reflect;
what answer could Mary give to the people? How could it be explained
to them that a child whose father was unknown, was of
the Holy Ghost? So this chaste one of eternity took her child
and returned to her house. When the eye of the multitude fell
upon her, they said: "O sister of Aaron, your father was not a
bad man and your mother was not unchaste." (K.S. 19)
Consider this mighty test and most great trial. Notwithstanding
all this, god conferred Prophethood upon that Essence of
Spirit (Jesus) who was known among the people as fatherless, and
appointed Him His proof to all in the heavens and earth.
Behold how the King of Creation causes the affairs of the
Manifestations to appear contrary to the wish and desire of the
servants. When thou art acquainted with these essences of
mysteries thou wilt be informed of the purpose of that Beloved
One and discover the words and deeds of that powerful King to
be alike; so that whatever is seen in His words shows forth in His
deeds. Consequently these deeds and words are outwardly a
punishment for the evil-doers, while inwardly a mercy for the just.
To one who perceives with the eye of the heart, the words revealed
from the Heaven of Will are as one with the actions proceeding
from the Kingdom of Power; and are understood to be the same.
This hath already been mentioned.
12. Now, O my brother, if such things should happen or such
events take place in this age, consider what the people would do!
I swear by the Educator of Existence and the Revealer of Words
that they would at once declare (those concerned) infidels and condemn
to death. Should a hundred thousand cries be raised, it
would not enter a single ear that a fatherless one had been appointed
to Prophethood or a murderer had given utterance to
"veriliy I am God," from the Tree of Fire. Where would they
listen to one who announced that a Jesus had appeared through
the breath of the Holy Spirit or that a Moses had been appointed
by the irresistible Command?
If the eye of justice be opened, it will be seen from all these
explanations that similar happenings and their consequences are
evident in this day. Although such conditions have not appeared
during this Manifestation, yet people clinging to the imaginations
+P20
of rejected souls have made charges and inflicted calamities
the like of which hath never appeared in the world of creation.
God is great! When explanation reached this point, spiritual
fragrance wafted from the dawn of sublimity and the breeze of
morning blew from the city of the Sheba of eternity. Its breath
conferred fresh glad tidings upon the soul and an immeasurable
expansion upon the spirit! It spread a new carpet and brought
precious and innumerable gifts from that traceless Beloved for
whose lovely stature the robe of mention is short and for whose
shining figure the mantle of explanation is inadequate. It unfolds
the allegory of meanings without word and reveals the
mysteries of explanation without tongue. It teaches lamentation
and mourning to the nightingales of the foliage of separation and
absence; instructs them in the rule and ceremony of love and
loving, and in the mystery of heart-surrender. It imparts the
mode of ravishment and charm to the wonderful flowers of the
Ridvan of nearness and union, confers the mysteries of truths
upon the anemones of the garden of love and deposits its minute
allegories and their subtleties in the breasts of the lovers. It
hath shown such favor at this hour that the Holy Spirit envies
greatly. It hath given to a drop the waves of a sea and endowed
a mote with the splendor of a sun. Bounties have reached such
a measure that the beetle seeks to attain the musk-sac and the bat
hath chosen residence in the face of sunshine. It hath raised the
dead from the graves of the body through the breath of life;
seated the ignorant in the high station of knowledge and established
the unjust upon the summit of justice.
The world of existence is impregnated with all these favors,
awaiting the time when the trace of this invisible Providence shall
appear in the earth, lead the exhausted athirst to the clear Kawther
of the Beloved and enable wanderers in the wilderness of remoteness
and death to reach the tent of nearness and life of the
Beloved. Who will sow these seeds of holiness in the fround of
the heart? And in the garden of whose soul will the anemones of
invisible realities bloom? In a word; the Sadrat of love in the
Sinai of love is too intensely enkindled to be quenched and exhausted
by waters of explanation. Seas fail to allay the thirst of
this fish, and this bird of fire can only abide in the fire of the face
of the Beloved. Therefore, O brother, light the lamp of spirit
with the oil of wisdom in the recess of the heart and protect it
+P21
by the glass of knowledge, that the breath of polytheistic souls
may not extinguish it nor prevent its shining.
Thus have we illumined the horizon of the heaven of utterance
with the lights of the suns of knowledge and wisdom, so
thy heart may thereby be tranquillized and thou mayst become of
those who soar upon the wings of assurance in the sky of the love
of their Lord the merciful!
13. As to the words - "Then shall appear the sign of the Son
of Man in heaven" - He says that after the eclipse of the Sun of
divine Knowledge and the falling of the stars of the established
ordinances, - after the darkening of the Moon of Knowledge -
which is the educator of the servants - and disappearance of
the landmarks of guidance and prosperity, - after the morn of
faithfulness and peace is obscured, then shall the sign of the son
of Man appear in heaven. By "heaven" is meant the phenomenal
heaven. For preceding the appearance of that firmament of the
heavens of justice and the floating of the Ark of Guidance upon
the sea of grandeur, a star becomes visible in the sky, which announces
the manifestation of "Most Great Orb" to the people
of the heavens. Likewise a star appears in the heaven of significance,
which announces that "Most upright and precious dawn"
to the people of the earth. These two signs have appeared in both
the outward heaven and inward heaven preceding the Manifestation
of every Prophet, as hath been heard. One was the "Friend
of the Merciful" (Abraham). Before the appearance of His
Holiness, Nimrod had a dream and summoned the soothsayers.
They warned him of the rise of a star in the sky. Likewise a
man appeared in the earth who announced the Manifestation of
His Holiness Abraham the Prophet.
After Him, was the story of the "Interlocutor of God" (Moses)_.
The soothsayers of that period warned Pharaoh that a star had
risen in the sky, indicating the birth of a child in whose hand was
his destiny and that of his people. Also a wise man appeared,
who in the evenings consoled and assured the children of Israel,
announcing good tidings to them, as recorded in the books.
When the Manifestation of Jesus drew high, some of the Magi
who were aware of the appearance of the star of Jesus in heaven,
followed the trace thereof until they entered the city which was the
imperial residence of Herod, - for in those days the rule of those
countries was under his control, - saying: "Where is he who was
+P22
born King of the Jews? For we have seen his star in the east and
are come to worship him." After making inquiries, they learned
that the child was born in Bethlehem of Judea. This was the sign
in the outward heaven.
As to the sign in the inward heaven, - that is, in the heaven of
knowledge and significances; who announced the Manifestation of His
Holiness (Jesus) to the people; as it is said: "Verily God announceth
to thee, John, who shall acknowledge the Word which
cometh from God; and honorable person and one of the righteouus."
(K.S. 3) By the "Word" is meant His Holiness Jesus, the announcer
of whose Manifestation was John. It is also recorded in
heavenly tablets: "Johanna was preaching in the wilderness of
Judea, saying 'repent, for the Kingdom of Heaven is at hand.'"
Likewise before the appearance of the beauty of Mohammad, the
sign in the outward heaven became manifest and the inward signs
were four men who successively announced to the people the Manifestation
of that Divine Sun upon earth. Rouz-bih surnamed
Salman was favored with the honor of serving them. When the
time of death came to one, he sent Rouz-bih to the other, until
the turn of the fourth arrived. He, at the time of death, said: "O
Rouz-bih, after enshrouding and burying me, go thou to Hijaz
where the Muhammadic Sun will rise. To thee be glad tidings
of the meeting of His Holiness!"
As to this wonderful and impregnable Cause, most of the astronomers
announced the appearance of the star in the phenomenal
heaven. Likewise the two brilliant lights - Ahmad and Kazim
(may God sanctify their dust) - appeared in the earth.
Consequently it is shown by these expressions that before the
coming of each one of the Mirrors of Unity, the signs of that Manifestation
appear in the outward heaven as well as in the inward
heaven which is the station of the sun of knowledge, the moon
of wisdom and the stars of significances and utterance. It is
the appearance of a perfect man before every manifestation to
train and prepare the servants for the meeting of that Sun of
Divinity and Moon of Unity.
14. As to His words: "And then shall all the tribes of the
earth mourn and they shall see the Son of Man coming in the
clouds of heaven with power and great glory." The purport of
this saying is that at that time the people will lament because of
+P23
the absence of the Sun of Divine Beauty, the Moon of Knowledge
and the Stars of Intuitive Wisdom; then it will be witnessed that
the face of the Promised One and the beauty of the Adored One
will descend from heaven riding upon a cloud; that is, that Divine
Beauty will appear from the heavens of the Supreme Will, in the
human temple. The purpose of "heaven" is none other than to
demote the exaltation and loftiness which is the station of the appearance
of those Day-sperings of Holiness and Dawning-places of
Pre-existence. Although these ancient Beings outwardly appear
from the wombs of mothers, yet in reality they descend from the
heavens of command; and although they dwell upon the earth,
yet they recline upon the couch of significances; and while walking
among the servants, they soar in the skies of nearness. They
journey in the land of spirit without the motion of foot and fly
upward to the summit of oneness without wing. In every breath
they traverse the world of creation east and west, and in every
moment pass through the kingdom of the seen and unseen. They
are sent forth from the loftiness of the power of the King of Pre-existence
and from the exaltation of the Will of the most great
Ruler. Therefore He says He shall "descend from heaven."
The word "heaven" is used in many senses in the utterances of
the Suns of Significances; such as the "heaven of command," the
"heaven of will," the "heaven of desire," the "heaven of knowledge,"
the "heaven of assurance," the "heaven of explanation,"
the "heaven of Epiphany," the "heaven of concealment," etc.
In every instance He intends for the word "heaven" a meaning
which can only be comprehended by those who have knowledge of
the mysteries of oneness and have quaffed from the chalices of
eternity. For example, it is said "Your sustenance is in the
heaven, and also that which ye are promised." (K.S. 52), although
sustenance grows up from the earth. Likewise, "the
names come down from heaven," although they proceed from the
tongue of the servants. Shouldst thou make the mirror of the
hear pure and clear from the dust of prejudice, thou wilt comprehend
all the symbols in the sayings of the perfect Word of Divinity
in every Manifestation and be informed of the mysteries of
knowledge. But unless thou destroyest with the fire of severance
the veils of learning which are conventional among the servants,
thou wilt not attain to the brilliant morn of the ideal knowledge.
+P24
Knowledge is divided into two kinds: - divine knowledge and
satanic knowledge. One appears from the inspiration of the Ideal
King; the other emanates from the imaginations of darkened souls.
The teacher of one is the Exalted God and the teacher of the other
is sensual suggestion. The explanation of one is "fear God and
God will tech you," and the definition of the other is "knowledge
is the greatest veil." The fruits of one tree are patience, longing,
wisdom and love, and the fruits of the other are pride, vainglory
and conceit.
Consequently, the breast must be purified from all that hath
been heard and the heart sanctified from all attachments, so that
it may become a recipient of the invisible inspiration and a treasury
of the mysteries of supreme knowledges. Therefore it is
said: "The traveller in the White Path and in the Red Support
shall never reach his homestead unless he is empty-handed from
all that is possessed by the people." This is the condition of
the traveller; duly reflect and meditate, that thou mayest be informed
of the purpose of the Book, without veil.
The meaning of "heaven" in the revealed verse is known and
understood through these clear, sound and evident explanations.
As to the sayings that He will descend in a cloud: - By "cloud"
is meant things contrary to the egotism and desire of men, as
mentioned in the formerly quoted verse - "Ye therefore, whenever
a Messenger cometh unto you with that which your souls desire
not, proudly reject him and accuse some of imposture and slay
others." (K.S. 2) Such (clouds), for instance, are the changing
of ordinances, substitution of laws, removal of customary
rules and ceremonies, and pre-eminence of those who become believers
among the common people over the learned who deny.
Likewise is the appearance of that Eternal Beauty according to
human limitations, such as eating, drinking, poverty, riches,
glory, abasement, sleeping, waking and similar things which
cause people to doubt and which hinder them. All such veils are
interpreted as "clouds."
These are the clouds whereby the heavens of the knowledge
and wisdom of all in the earth are rent and cloven, as it is said:
"On that Day the heaven shall be cloven asunder by the clouds."
(K.S. 25)
As clouds prevent the eyes of men from viewing the phenomenal
+P25
sun, so the above conditions hinder the people from apprehending
that Ideal Sun. It is mentioned in the Book and attributed to
the tongue of the unbelievers thus - "And they say what kind of
a Messenger is this? he eateth food and walketh in the streets
(as we do); unless an angel be sent down to him and become a
(fellow-) preacher with him." (K.S. 25) As those Temples
of Holiness were subject to outward indigence and adversity and
also to natural and bodily necessities, such as hunger, diseases
and incidental happenings, the people would become bewildered
in saharas of doubt and suspicion and in deserts of imagination
and perplexity, (wondering) how could one come from God, claim
predominance over all in the earth and ascribe to Himself the
motive of the creation of beings - as He hath said, - "Were it not
for thee, I would not have created the firmaments," - and yet be
afflicted by such trifling matters. For it is heard how every
Prophet and His companions suffered adversities such as indigence,
diseases and contempt; how the heads of their followers were sent
as presents in the cities; how they were prevented from that
whereunto they were commanded, and each of them suffered by
the hand of the enemies of religion, to such an extent that the latter
inflicted upon them whatever they desired.
It is evident that the changes and alterations effected during
every Manifestation are the dark cloud which prevents the eye
of the servants' knowledge from knowing that Divine Sun which
shines forth from the Day-spring of Deity. When the servants
who have continues for years to imitate the religion of their
ancestors and who have been brought up in its established ceremonies
and customs, suddenly find one who hath been among
them, their equal in all the human limitations, abolishing those
religious ordinances in which they have been trained for successive
centuries and the contradictor and denier of which they consider
as infidel, impious and profligate - such circumstances naturally
constitute a veil and cloud for those whose hearts have not tasted
the Salsabile of severance nor drunk from the Kawther of knowledge.
As soon as they hear these things, they become so veiled
from the comprehension fo that Sun, that they declare Him an
infidel and condemn Him to death, without appeal. This hath
been witnessed since the earliest centuries and is also seen in this
time. Therefore an effort should be made that through the invisible
+P26
assistance we may not be prevented by similar dark veils
and the clouds of divine tests from beholding that shining Beauty;
that we may know Him in Himself, and if we seek any proof,
we may attain to the fountain of the infinite bounty before
which all bounties are accounted as nothing; and not to oppose
Him every day by an imagination nor by clinging to a fancy.
As to His saying: "And will send His angels, etc.": These
"angels" are souls who through spiritual power have burned
human qualities by the fire of divine love and become characterized
with the attributes of the exalted ones and cherubim.
As the people of Jesus did not attain to these meanings and
these signs did not outwardly come to pass as they and their
divines understood, they have not believed in the holy Manifestations
from that day until the present; therefore they have
been deprived of all the sacred bounties and veiled from the
wonderful Words of eternity. This is the condition of these
servants in this Day of Resurrection. They have not even understood
that if in any age the signs of a Manifestation were to
appear in the phenomenal world in conformity with that which
is recorded in the traditions, no one would dare deny or oppose
them not could the pious and the unjust, the sinner and the
righteous, be distinguished. Be just; for instance, if these statements
recorded in the Gospel be literally fulfilled, and angets
descend with Jesus the son of Mary from the phenomenal heaven
in a cloud, who would dare to deny and who would be able to
reject or dispute? Nay rather, such agitation would suddenly
seize upon the people of earth that they would be unable to speak
a word, much less to deny or accept.
It was owing to the non-comprehension of these meanings that
a number of the Christian clergy disputed with His Holiness
(Mohammad). saying, "If thou art that promised Prophet, why
are not those angels with thee which are recorded in our Book
and which were to come with the promised Beauty, to assist Him
in His Cause and threaten the servants?" (K.S. 25)
Such contradictions and oppositions have been among the people
in every age and cycle. They have ever been occupies with vain
sayings, that a certain sign hath not appeared and another hath
not come to pass. Such diseases affected them only because of
adherence to the divines of the age in their approval or denial of
+P27
these pure Essences and divine Temples. The divines being submerged
in selfish conditions and engaged in paltry and evanescent
affairs, found these immortal Suns contrary to their learning
and understanding and opposed to their judgment and
decision.
15. Please God, thou shouldst purify the eye of the heart from
the beckonings of water and clay, that thou mayest comprehend
the infinite degrees of knowledge and realize that God is too
manifest for thee to cling to any evidence or need any proof to
demonstrate His Being.
O questioning lover! If thou dost soar in the holy atmosphere
of spirit, thou wilt see the True One so manifest above all things
that thou wilt find naught else save Him. "There was God and
nothing with Him." This condition is sanctified above demonstration
by any proof or showing by any argument. If
thou dost traverse the sacred space of truth, (thou wilt behold)
all things renowned through His distinction, while He hath been
and will be known in Himself. If thou art abiding in the ground
of argument, then be satisfied with that which is said by Himself:
"Is it not sufficient for them that We have sent down unto thee
the Book?" (K.S. 29) This is the evidence which He hath
Himself established; greater proof than this there is none nor
ever will be. "His verses are His proof and His Being is His
argument."
At this time, we beseech the people of the Bayan, its wise men,
sages, learned and witnesses, not to forget the Commandments
of God as mentioned in the Book and to look always toward the
origin of the matter, lest t the time of the Manifestation of that
Essences of Essences, Truth of Truths and Light of Lights, they
may cling to some of the verses of the Book and inflict upon Him
that which was inflicted in the cycle of the Qur'an. For that King
of Divinity hath power to take life from the whole Bayan and
its people, by a single letter of His own wonderful Words; or
bestow upon them all a wonderful pre-existent life by a single
letter, and resuscitate and send them forth from the graves of
egotism and desire. Be attentive and watchful, for all must end
in belief in Him and in attaining His Days and Meeting. "Righteousness
is not turning your faces toward the east and the west;
but righteous is he who believes in God and in the Last Day."
(K.S. 2)
+P28
II
16. The substance and essence of this chapter is to demonstrate
and explain to the possessors of pure souls and to sanctified
mirrors that in whatever age and cycle the Suns of Truth and
Mirrors of Oneness appear to the visible world from divine tents
of the invisible, they manifest themselves with mighty power and
and triumphant dominion for the development of the contingent
beings and for the outpouring of bounty upon existent things.
For these preserved Jewels and hidden and unseen Treasuries are
the sources for the appearance of "God doeth whatever He
willeth and God ordereth whatever He desireth."
17. It is evident to the possessors of knowledge and illumined
minds that the unseen Divinity and Essence of Oneness hath been
holy beyond emanation and appearance, ascent and descent, ingress
and egress; is exalted above the praise of every praiser and
the comprehension of every comprehender. He hath been and is
everlastingly hidden in His own essence and will be eternally
concealed from eyes and sights in His own identity. "The sight
comprehendeth Him not, but He comprehendeth the sight; He is
the gracious, the wise." (K. S. 6)
No relation, connection, separation, union, nearness, remoteness,
position or reference is possible between Him and the contingent
things, inasmuch as all in the heavens and earth have
become existent by the word of His command and have stepped
forth from utter and absolute non-existence and nothingness into
the court of the existent and visible, through His desire which
is the Will itself.
18. Glory be to God! Nay, even there hath not been nor will
be any connection or relation between the contingent things and
His word. "God warneth you to beware of Himself" (K. S. 3) is
a clear proof of this fact, and "there was God and nothing whatever
was with Him" is obvious evidence thereof. Therefore all
the Prophets, successors, divines, sages and wise men confess their
lack of attainment to the knowledge of that Essence of Essences
and admit their inability to know and reach that Truth of Truths.
As the doors of knowing the Essence of Eternity were closed before
the face of all the contingent things, therefore He causes
brilliant Essences of Sanctity to appear from the holy worlds of
the spirit in mighty human temples, among the creatures, in accordance
+P29
with the abundant mercy of "His mercy hath encompassed
all thing," and "My mercy hath extended to all things";
in order that they may express that Eternal Essence and Pre-Existent
Entity. These Mirrors of Sanctity and Dawning-places
of Divinity fully express that Sun of Existence and Essence of
Desire. For instance, their knowledge expresses His knowledge,
their power His power, their dominion His dominion, their
beauty His beauty, and their Manifestation His Manifestation.
They are the treasuries of supreme knowledge, stores of eternal
wisdom, revealers of infinite bounty, dawning-places of that Sun
of Eternity. Therefore it is said: "There is no difference between
Thee and them except that they are Thy servants and Thy
creatures." This is the station of "I am He and He is me," recorded
in the tradition.
19. All that is in the heavens and earth show forth the divine
names and attributes until the traces of the splendor of that
Sun of Truth are manifest and evident in every atom; so that
without the appearance of this splendor, nothing can be honored
with the robe of life nor attain to existence in the phenomenal
world. What suns of knowledges are concealed in an atom!
What oceans of wisdom are hidden in a drop! Among the beings,
man is especially assigned to these robes and chosen for this
dignity; for all the divine names and attributes are manifest
and evident in human appearances, in the most perfect and excellent
manner. All of these names and attributes have reference
to man. Therefore He hath said: "Man is My mystery and I
am his mystery." Successive verses proving and indicating this
fine and subtle point are recorded and mentioned in all the
Heavenly Books and divine writings; as it is said: "We will
surely show them Our signs in the regions (of the earth) and
within themselves." (K. S. 41) Likewise it is said: "And
also in your own selves, will you not therefore consider."
(K. S. 59) In another place it is said: "And be not as those
who have forgotten God and whom He hath caused to forget their
own selves." Likewise the King of Eternity (may the life of all
in the tent of the invisible be a sacrifice to Him!) hath said:
"Whosoever hath known himself hath surely known his Lord."
O thou my friend; I swear by God that if thou dost ponder
over these statements thou wilt find doors of divine wisdom and
portals of infinite knowledge opened before thy face.
+P30
To resume: It hath become evident through these explanations
that all things express the divine names and attributes. Each
in proportion to its capacity, indicates and points to the divine
knowledge, until the appearances of (His) attributes and names
have encompassed all the seen and the unseen. Thus it is said:
"Is there any appearance in aught else save Thee, which is not
of Thee, -- that it could have brought Thee forth? Blind is the
eye which doth not behold Thee!" It is also said by the King
of Eternity: "I have seen nothing except I beheld God in it,
before it or after it." Man, the most noble and perfect of the
creatures, is a mightier evidence and greater expression than the
other visible things. The most perfect, superior and excellent
of men are the Manifestations of the Sun of Truth; nay, rather,
all else save them exist only through their desire and move by
their generosity. Nay, all are mere nothingness and absolute non-existence
before their court of holiness; their mention is purified
from mention of others, and their description is sanctified above
description of all else. These Holy Temples are the eternal
primal mirrors which express the Invisible of the Invisibles and
all His names and attributes, such as knowledge, power, dominion,
grandeur, mercy, wisdom, glory, generosity and beneficence.
All these attributes become manifest and evident through the
appearance of these Essences of Oneness and these qualities are
not peculiar to some to the exclusion of the others. Nay, all the
favored Prophets and holy chosen ones are qualifies with these
attributes and named by these names, but in certain stations
some appear mightier in manifestation and greater in light; as
it is said: "These are the Prophets; We have preferred some
of them before others." (K. S. 2) Therefore it is shown and
confirmed that the Prophets and chosen ones of God are daysprings
of the manifestation and emanation of all these exalted
attributes and infinite names, although some of these attributes
may or may not outwardly appear in those luminous Temples.
Even if a certain quality is not outwardly manifested from those
abstracted Spirits, it cannot be denied that those repositories of
divine attributes and mines of supreme names possess that
quality. Therefore all these brilliant Beings and wonderful
Countenances are declared to be endowed with all the attributes
of God, such as dominion, grandeur and the like, though they
may not apparently appear with outward dominion and other
+P31
similar (powers). This point is evident and certain to every
possessor of perception and in no need of argument.
20. All the former Prophets who have announced to the people
a subsequent Manifestation have also spoken of the dominion of
that Manifestation, as is recorded in the former Books. Dominion
and all the names and attributes are certain and evident
concerning all those preceding and subsequent Manifestations, for
they are the appearances of the invisible attributes and dawning-places
of divine mysteries, as already mentioned.
Furthermore, by sovereignty is meant the prevalence and
power of His Holiness over all the contingent things, whether it
appears in the material world with an outward predominance or
not. This depends upon His own will and desire. But it is
evident that the purpose of sovereignty, wealth, life, death, revival
and resurrection as recorded in the former Books, is not that which
these people conceive and apprehend in this day; nay rather, by
dominion is intended the dominion which appears during the
days of the manifestation of each one of the Suns of Truth by
Himself in Himself. It is that inward authority by which they
prevail over all in the heavens and earth, and which afterward
appears in the phenomenal world according to the capacity of
the world, time and creatures.
21. How far from the paths of truth were these people! Although
the "resurrection" was realized in the rise of His Holiness,
and the lights and tokens thereof had pervaded the whole earth,
yet they derided and held to views based upon the false and vain
imaginations of the divines of the ages, heedless of the sun of supreme
providence and the showers of divine mercy. Yea; the
beetle is deprived of the holy fragrances of eternity and the bat
flees from the splendor of the world-illuminating sun. The same
fact is witnessed in every age during the appearance of the Manifestations
of the True One; as Jesus said: "Ye must be born
again." In another place He hath said: "Except a man be born
of water and spirit, he cannot enter the Kingdom of God;
that which is born of flesh is flesh, and that which is born of spirit
is spirit."
The essence of the meaning is that those servants who are born
of and quickened by the spirit and breath of the appearances of
holiness in every Manifestation, to them can be attributed life,
resurrection, and entrance into the Paradise of divine love; while
+P32
to others is ascribed death, heedlessness, and entrance into the fire
of unbelief and divine wrath. In all the Books, Tablets and Scriptures,
death, fire, lack of sight, hearing, and understanding is
attributed to those who have not drunk of the pure cups of knowledge
and whose hearts have not attained to the bounty of the Holy
Spirit of the time; as it hath been previously mentioned: "They
have hearts by which they understand not," etc.
22. In another place in the Gospel it is said: One day the
father of one of the disciples of Jesus died. He spoke of it to
His Holiness, begging permission to go perform burial and return.
That Essence of Severance said: "Let the dead bury their
dead." Similarly two people of Cufa went to His Holiness the
Commander -- (Ali). One owned a house and wished to sell it;
the other was the purchaser. They had decided that this transaction
should take place and its agreement be written under the advice
of His Holiness. That exponent of the divine command ordered
the scribe to write: "A dead man hath bought from a dead
man a house bounded by four limits; one extending toward the
grave, one toward the tomb, one toward the sirat, and one either
toward paradise or toward hell."
If these two souls had been quickened by Ali's trumpet of life
and raised from the grave of heedlessness through love of His
Holiness, "death" would certainly not have been applied to them.
In no age and cycle hath the purpose of the Prophets and Holy
Ones been other than the real life, real resurrection and real revival.
By reflection upon this statement of His Holiness, what
hath been intended by "grave," "tomb," "sirat," "paradise,"
and "hell" will be disclosed, but alas, all the people are veiled
within the tomb of self and buried in the grave of passion. To resume;
were ye to taste a little of the clear water of divine knowledge,
ye would know that the real life is the life of heart and not
the life of body. For both animals and men share in the life of
the body. But this life is assigned to possessors of brilliant
souls who drink from the ocean of faith and partake of the fruit
of assurance. This life is not followed by death nor this immortality
by mortality; as it is said: "A true believer is alive
both in this world and in the world to come." If by "Life" be
meant the outward life of body, it is evident that death overtakes
it. There are likewise other statements recorded in all the books,
which indicate this exalted fact and lofty word.
+P33
23. In like manner thou seest in the present day that notwithstanding
the Sun of Significances, all the people both high and
low are clinging to the dark beetles and satanic appearances,
continually asking them intricate questions, while they, from lack
of knowledge, answer in a way that will not impair their outward
possessions. It is evident a beetle itself hath acquired no portion
from the breeze of the muck of eternity nor stepped into the
Ridvan of ideal myrtles, therefore how can it convey the odor of
perfume to the nostrils? This hath been and will forever be
the condition of these servants. Only those who advance toward
God and turn away from the appearances of the Satan will attain
to the traces of God. Thus God hath ordained the decree of the
Day by the Pen of Grandeur upon a tablet concealed behind the
veil of might. Shouldst thou heed these explanations and reflect
upon their outward and inward (meanings), thou wilt comprehend
all the intricate questions which in this day have become a
bar between the servants and the knowledge of the Day of Judgment.
Then thou wilt not need to question. We hope, if it please
God, thou wilt not return from the shore of the divine ocean deprived
and thirsty, and from the sanctuary of eternal desire
destitute. Now what will your effort and exertion accomplish?
24. To resume: The purpose of these clear explanations is to
prove the dominion of that King of Kings. Now be just as to
which is mightier and greater; this dominion which through one
word hath so much power, prevalence and grandeur, or the dominion
of kings who, after protecting their subjects and the poor,
are for a number of days outwardly obeyed by the people who in
heart reject and oppose?
If the purpose of dominion be outward rule and temporal sway
and power whereby the people are subdued and to which they
outwardly bow and submit -- so that the friends are tranquillized
and honored and the enemies debased and degraded -- how can
such form of dominion be true concerning the Lord of Might, in
whose name is unquestionably the sovereignty and whose majesty
and grandeur are acknowledged by all? For thou dost witness
how most of the earth is in possession of His enemies and all are
working against His good-pleasure, disbelieving, rejecting, and
turning away from that which He hath commanded and inclining
toward and practising that which He hath forbidden; while His
friends are always suffering in the hands of enemies. All this
+P34
is clearer than the sunlight. Then know, O thou questioning
seeker, that outward dominion hath never been nor will be
esteemed of importance by God and His Holy Ones.
25. These Essences of Being are ready to expend all; that is,
they sacrifice life, property, souls and self in the path of the
Friend, and to them no station is more beloved than this. The
lovers have no wish except the good-pleasure of the Beloved, and
seek no aim except the meeting of the Desired One.
Should we wish to explain a sprinkling of the mysteries of
martyrdom and the fruits thereof, these Tablets undoubtedly
would not suffice nor could they bring it to an end. We hope,
if it please God, a breeze of mercy may blow and the tree of existence
be clothed with a new robe through the divine spring,
that we may apprehend the mysteries of the divine wisdom and
through His providence become independent of the knowledge of
all things. No one hath yet appeared who hath attained to this
station except a few who are not renowned. The future will be
what the divine judgment demands and what appears from within
the tent of decree. Thus we explain unto thee the wonders
of the Cause of God and reveal unto thee the melodies of Paradise
that thou mayest peradventure attain to the sources of knowledge
and partake of the fruits of wisdom. Consequently it should
be known to a certainty that although these Suns of Grandeur
dwell upon the earth, yet they abide upon the most great throne;
although they may not possess a single coin, yet they soar upon
the summit of wealth; and while afflicted in the hands of the
enemy, they are seated upon the right hand of power and dominion.
They are established and rest upon the throne of eternal
might, although outwardly in the utmost humiliation; and occupy
the seat of sovereignty and authority while apparently in the
extremity of weakness.
Thus one day Jesus, the son of Mary, seated Himself upon a
chair and made explanations through the melodies of the Holy
Spirit the import of which is this: "O people! My food is from
the herbs of the earth, by which I satisfy my hunger; my bed is
the bare ground; during the night my lamp is the light of the
moon and I have no steed but my feet. Who upon earth is richer
than I?" I swear by God that a hundred thousand wealths
revolve around this poverty and a hundred thousand kingdoms
of glory seek after this lowliness.
+P35
The poverty and wealth, lowliness and honor, dominion, power,
and such like things considered as important by these worthless
creatures, have no mention in that court; as it is said: "O men,
ye have need of God, but God is self-sufficient." (K. S. 35)
Consequently by "wealth" is intended independence of all else
save God and by "poverty" the need of God.
Another day, Jesus the son of Mary was surrounded by the
Jews. They wished His Holiness to acknowledge having made
the claim to Messiahship and Prophethood in order that they might
declare Him infidel and sentence Him to death. Finally they led
that Sun of the heaven of significances into the presence of
Pilate the Caiaphas, the greatest of the doctors of that age. All
the divines were present at that meeting and a large multitude
assembled for the purpose of beholding, deriding and annoying
Him. No matter how much they enquired that perchance they
might hear Him acknowledge, His Holiness held His peace nor
did He choose to answer. At length a wretch arose and came
opposite His Holiness, saying: "I adjure thee, didst thou not
say, 'I am the Messiah of God, I am the King of Kings, I am the
possessor of a Book and I am the destroyer of the Sabbath day'?"
His Holiness, lifting up His blessed head, said: "Dost thou not
see that verily the Son of Man is seated upon the right hand of
power and might?" This He said, although no accessories of
power were outwardly found with Him, but an inward power
which pervaded all in the heavens and earth. No need to relate
what they inflicted upon Him and how they dealt with Him after
this saying.
It is also recorded in the Gospel of Luke that another day His
Holiness passed by one of the Jews who was afflicted with palsy
and laid upon a couch. When he saw His Holiness, he recognized
Him by His appearance and began to entreat. His Holiness
said, "Arise from thy bed; verily thy sins are forgiven."
Several Jews who were present at that place began to murmur,
saying, "Who can forgive sins but God alone?" Then Christ
perceived their thoughts and said: "Whether it is easier to say,
arise, take up thy bed, or to say thy sins be forgiven thee? But
that ye may know that the Son of Man hath power upon earth
to forgive sin," etc. This is the real sovereignty and power
of the Holy Ones of God. By all these statements repeatedly
cited from different places and instances it is intended that ye
+P36
may be informed of the interpretations of the words of the
Chosen Ones of God that perchance the foot may not slip and the
heart may not be troubled by certain statements.
26. The utmost divine bounty ordained for the servants is the
"Meeting of God" and His knowledge, which are promised to all.
This is the extreme bounty of the Pre-existent Bountiful One for
His servants, and the fulness of absolute grace for His creatures.
They have denied all these verses indicating the "Meeting"
which is the strongest decree found in the Heavenly Books, and
have deprived themselves of this lofty and exalted position and
this excellent and glorious rank. Some say that by this is meant
the meeting of the splendor of God in the Day of Resurrection.
If they assert that the "Universal Splendor" is intended, this
exists in all things, for we have formerly demonstrated that all
things show forth the splendor of that Ideal King, and that the
traces of the effulgence of the sun of the Manifestor exist and are
visible in the mirrors of beings. Nay, if the spiritual and divine
eye of man be opened, he will see that nothing exists without the
appearance of the splendor of that Ideal King. For thou dost
perceive that all contingent and created things express the manifestation
and emanation of that Ideal Light, and dost behold the
doors of the divine Ridvan opened in all things for seekers to
enter the cities of intelligence and wisdom, and attained ones to
pass into the gardens of knowledge and power. In every garden
the bride of significances is seen seated in the chambers of words,
with full adornment and grace. Most of the verses of the Qur'an
indicate and show forth this spiritual fact. The saying, "Neither
is there anything which doth not celebrate His praise" is eloquent
testimony thereto; and "everything have we computed and
written down" is a faithful witness thereof. If by "Meeting of
God" is meant the meeting of these splendors, then all the people
have attained to the meeting of the eternal countenance of that
Peerless King. Why, then, is it assigned to the Day of
Resurrection?
But if they say the purpose is the "Special Splendor," the
state interpreted by some of the Sufis as the "Most Holy Outpouring";
if it is in the Essence Itself, it hath been eternally in
the divine knowledge. Supposing this hypothesis to be admitted;
in this sense "Meeting" cannot become true of any one, because
this state is realized in the innermost of the Essence, unto which
+P37
none can ever attain! "The way is barred, and seeking after it
is forbidden." The minds of the near ones cannot soar to this
station, how much less can the intellects of the limited and veiled
ones! If they say it is the "Secondary Splendor," which is
interpreted as the "Holy Outpouring," this is unquestionably in
the world of creation, that is, in the world of primal manifestation
and original emanation. This station is assigned only to His
Prophets and Holy Ones, because no greater and mightier than
they have appeared in the realm of existence; and all confess
and acknowledge this fact. These are the sources and manifestors
of all the eternal attributes and divine names, and these are the
mirrors which fully express. All that refers to them is in reality
referred to His Highness, the "Manifest and Invisible One."
Knowledge of the origin and attainment thereto can only be
achieved by knowing and attaining to these Beings who shine forth
from the Sun of Truth. Consequently, by meeting these Holy
Lights, the "Meeting of God" is attained; through their knowledge
the knowledge of God, and by their faces the face of God.
From the fact that these abstracted Essences are the first, the
last, the manifest, and the hidden, it is proved of that Sun of
Truth, that He is verily, "the First and the Last, the Manifest
and the Hidden," and likewise the other exalted names and lofty
attributes. Therefore, whosoever is favored by these shining
and glorious Lights and hath attained to these luminous and
radiant Suns during every Manifestation hath attained the
"Meeting of God," and entered the city of eternal and immortal
life. This "Meeting" can not be realized by any except in the
Resurrection Day, which is the rise of the Self of God in His
Universal Manifestation.
This is the meaning of that "resurrection" recorded and stated
in all Books, and which Day hath been announced to all. Consider,
is there any day to be imagined greater, mightier and more
excellent than this Day, that man should turn away from it and deprive
himself of its bounties, which are pouring like the spring
cloud from the presence of the Merciful? After it hath been
proved with complete evidence that no day is greater than this
Day, and no matter is mightier than this matter; and after all
these sound and solid proofs which no one who is wise and sagacious
can deny or avoid, how can man deprive himself of such great
bounty through words of the doubting visionary?
+P38
O my brother, understand then the meaning of resurrection and
purify thine ears from the saying of these rejected people.
Shouldst thou step a little way into the worlds of severance, thou
wilt testify that no day greater than this Day and no resurrection
mightier than this Resurrection can be imagined, and that one
deed in this Day is equivalent to deeds performed during a hundred
thousand years -- nay, I ask pardon of God for this limitation,
because deeds done in this Day are sanctified beyond any limited
reward. As these worthless creatures have not understood the
meaning of "Resurrection" and the "Meeting of God," they are
therefore completely veiled from the bounty thereof. Although
the purpose of learning and its anxieties is the attainment and
knowledge of this station, yet they are all occupied with outward
learnings and desist not from them even for a moment; closing
their eyes to the essence of knowledge and the knowable. It seems
as if they had not drunk one drop from the ocean of divine
knowledge nor attained a sprinkling of the cloud of the merciful
bounty.
Consider, if one does not partake of the bounty of Meeting or
the knowledge of the Manifestations of God, how can he be truly
called learned, although he may have studied a thousand years,
and possess all the limited and outward sciences. It is plainly
evident that he cannot be said to possess knowledge. But if one
hath not seen a single letter of learning, and hath attained to this
mighty honor, he is undoubtedly accounted one of the divine men
of learning, for he hath reached the furthermost point of knowledge
and its highest degree.
This condition is also one of the signs of the Manifestation; as it
is said: "He will make your highest to be the lowest, and your
lowest to be the highest." Likewise it is said, "And we were
minded to be gracious unto those who were weakened in the land,
and to make them models of religion; and to make them the heirs
(of the wealth of Pharaoh and his people)." (K. S. 28) It is
witnessed in the present day how many of the divines, by reason of
their denial, abide in the lowest planes of ignorance, their names
erased from the book of the exalted and the learned; and how many
of the ignorant, on account of their belief, have ascended to the
highest horizon of knowledge, and their names are registered in the
Tablets of Knowledge by the Pen of Power. Therefore, it is
said, "Seeking after proof when the fact is attained is blamable,
+P39
and occupying one's self with learning after reaching the object
of knowledge, is to be censured." Say, O people of the earth, this
is a fiery Youth who runneth in the wilderness of spirit, heralding
unto you the lamp of God, and reminding you of a matter which
is visible in concealment under the veils of light, from the horizon
of Holiness in the region of Iraq.
27. O my friend, if thou soarest a little in the heavens of the
significance of the Qur'an, and walkest upon the earth of divine
knowledge unfolded therein, many doors of knowledge will be
opened before thy face and thou wilt be assured that the very
things which in this day prevent these servants from arriving at
the shore of the eternal ocean, hindered the people during the
Manifestation of the Point of the Qur'an from acknowledging and
submitting to that Sun. Likewise thou wilt become informed of
the mysteries of the "return" and "revival" and dwell in the
loftiest chambers of security and assurance.
One day a number of the opponents of that peerless Beauty
(Muhammad), who were deprived of the Ca'aba of the Eternal,
said to Him by way of derision, "Surely God hath covenanted
with us that we should not believe in (any) Messenger until (one)
should come unto us with a sacrifice which should be consumed by
fire." (K. S. 3) The import of this is that the Creator had
covenanted with them that they should not believe in a Messenger
unless he perform the miracle of Abel and Cain, that is, offer a
sacrifice, and a fire come from heaven to consume it; as they had
heard in the story of Abel, and which is recorded in the books.
His Holiness said, in answer, "Messengers have already come
unto you before me, with plain proofs and with the (miracle)
which ye mention; why, therefore, have ye slain them, if ye speak
truth?" (K. S. 3) Now, be just; how could those servants who
were in the age and cycle of His Holiness, be actually those in the
age of Adam or other Prophets, when the interval between Adam
and that time was several thousand years? Why did that Essence
of Truthfulness attribute to the servants of His age the murder
of Abel or other Prophets? Thou hast no other alternative except
to ascribe falsehood and vain saying to His Holiness (which
God forbid), or to say that those wicked ones were the same who
contradicted the Prophets and Messengers in every age, and
finally martyred them all.
Ponder carefully over this explanation, that the refreshing
+P40
breeze of knowledge may blow from the city of the merciful and
cause the soul to reach the garden of wisdom through the beautiful
utterance of the Beloved One. As the heedless people did
not understand the meanings of these perfect and eloquent explanations,
and, according to their idea, did not find the answer
consistent with the question, therefore they attributed lack of
knowledge and hallucination to these essences of knowledge and
reason.
Likewise in another verse, it is said in condemnation of the
people of the age, "Although they had before prayed for assistance
against those who believe not, yet when he came unto them
whom they had known (to be from God), they would not believe
in him; therefore, the curse of God shall be on the infidels."
(K. S. 2) That is, this multitude who waged war and fought
against the infidels for the sake of God, and who sought victory
in order to assist His Cause, when the one whom they had known
came unto them, denied him; therefore, the curse of God shall be
upon the infidels! Consider how it is understood from this verse
that the people of the time of His Holiness were the same people
who in the days of each former Prophet strove and fought to
promulgate the Law and spread the Cause of God, although the
people of the time of Jesus and Moses were not actually the people
of the age of His Holiness. Moreover those whom they had known
formerly were Moses the possessor of the Pentateuch, and Jesus
the possessor of the Gospel. Notwithstanding this, why did His
Holiness say "when came unto them the one whom they had
known" -- that is, Jesus or Moses -- they "denied Him?" As His
Holiness was outwardly called by another name, that is, Muhammad,
-- had appeared from another city and come in another language
and law -- how then can the verse be proven and understood?
Comprehend thou the subject of "return"; how clearly it is
revealed in the Qur'an; yet no one hath understood until the present
day. What wilt thou say? If thou sayest that His Holiness
was the return of the former Prophets, as is indicated by the verse,
His companions must likewise be the return of the bygone companions,
for the return of the former servants is also clearly
shown in the mentioned verses. If they deny this, they have
contradicted the text of the Book, which is the mightiest proof.
Therefore in the same manner understand the fact concerning
"return," "resurrection" and "revival" in the days of the appearance
+P41
of the Divine Manifestations, so that thou mayest behold
with the outward eye, the return of the Holy Souls in pure
and brilliant bodies; and sanctify and purify the dusts of ignorance
and darkened self by the water of mercy from the knowledge
of the merciful, that peradventure thou mayest distinguish
and determine the highway of the morn of truth from the night
of error, through the shining lamp, divine power and eternal
guidance.
Furthermore, it is evident that the custodians of the Trust of
the Unity appear in the temporal worlds with a new Command
and a new Cause. As these Birds of the eternal throne descend
from the heaven of the Divine Will, and all of them arise in the
supreme, irresistible Command, therefore they are declared as
one person and one essence. For they all drink from the chalice
of the divine love and partake of the fruits of the tree of Oneness.
These Manifestations of the True One have two stations.
One is the station of pure abstraction and the essence of singleness.
In this station, if thou dost name and designate all of
them by one name and office, it is not amiss. As it is said, "We
make no distinction at all between His Messengers." (K. S. 2)
For all of them summon the people to the divine unity and announce
the Kawther of infinite bounty and grace. All are dignified
with the robe of Prophethood and honored by the mantle of
glory. Therefore it is said by the "Point of the Qur'an," "I am
all the prophets." Likewise He says "I am the first Adam, Noah,
Moses and Jesus." The same statement hath been made by the
Ali'ite Countenance. Similar saying indicating the unity of
these Points of Oneness have appeared from the sources of the
eternal utterances and treasuries of the pearls of knowledge; as
recorded in the Books.
These Countenances are the points of the Command and the
dawning-places of the Decree. The Command is sanctified from
the veils of plurality and contingency of number. Thus it is said:
"We have but one Command." Therefore as the Command is
one, the Manifestations of the Command are also necessarily one.
To resume: It is evident and certain that all the Prophets are
the Temples of the Command of God, who have appeared in different
garments, and if thou lookest with an attentive eye thou wilt
find all of them dwelling in one Ridvan, soaring in one sky, seated
upon one carpet, speaking one speech and enjoining one Command.
+P42
This is the unity of those Essences of Existence and illimitable
and inseparable Suns. Consequently if one of these Holy Manifestations
says, "I am the return of all the Prophets," it is true.
Likewise in every subsequent Manifestation, the return of the former
Manifestation is realized. As the return of Prophets is proven
consistent and in conformity with verses and traditions, the return
of the holy ones is also certain and accomplished. This return
is too clear for need of proof and argument. For instance,
consider that among the Prophets was Noah. When He was appointed
to Prophethood and arose in the Cause with divine mission,
those who believed in Him and acknowledged His command
were indeed honored with new life, and a new spirit and life became
true of them. For previous to believing in God and submitting
to the Manifestation of Himself, they had the greatest
attachment to temporal effects and properties, such as wife, children,
food, drink and the like, to such an extent that they spent
night and day in seeking vanities and means of enjoyment, and
from these things, before arriving at the sea of faith, they were so
firm and rooted in the limitations of their fathers and forefathers,
and in following their ceremonies and laws, that if sentenced to
death, they would rather submit than allow the change of a single
letter of the habitual customs which prevailed among the
multitude.
The same people, notwithstanding these limited veils and above-mentioned
customs, as soon as they drank the choice wine of
faith from the chalice of assurance in the hands of the Manifestations
of the praised One, were so transformed that they
would abandon wives, children, property, incumbrances, life and
belief, yea, all else save God. They were so overcome by excess
of longing for God, and by ecstasies of eternal joy, that they would
not value the world and all therein as a wisp of straw. Can they
not be declared as of "new creation" and "return"? Likewise
it was witnessed that these souls, before attaining to the wonderful
and new favor of God, would protect their lives with a hundred
thousand plans and schemes from threatenings of destruction,
until for instance, they would flee from a fox and avoid a thorn.
But after being honored with the mighty security and great
providence, they would voluntarily expend a hundred thousand
lives; nay rather, their blessed souls despised the cage of the body,
+P43
and a single one of these hosts would fight against a multitude.
If these souls were the same former souls, how could such things
contrary to human tendencies and opposed to bodily desire proceed
from them?
To resume: The fact is clear that it is impossible for such deeds
and actions which have no similitude to former deeds and actions,
to appear and be witnessed in the realm of existence, without a
divine change and transformation; for their agitation was
changed to composure, their doubt turned to assurance, and their
fear transformed into courage. This is the virtue of the divine
Elixir which transforms the servants in an instant.
For instance, consider the substance copper: which if it is
protected in its own mine from super-abundance of dryness, will
in seventy years* attain to the state of gold -- although some
+F1 Seventy years is equivalent to "three score years and ten," the life of
+F1 man. This reference to copper and gold is symbolic, copper being human
+F1 reason, while gold is spiritual illumination.
consider copper itself to be gold, which through super-abundance
of dryness, hath become disordered and hath not reached its own
state.
To be brief: a perfect elixir, however, will cause the substance
copper to attain the state of gold in an instant, and to traverse the
seventy-year stages in a moment. Could it be said that this gold
is copper or that it hath not attained the condition of gold, while
the test is at hand to differentiate and distinguish the qualities of
gold from those of copper?
Likewise these would have traversed the earth-world in an instant
through the divine Elixir, entered the worlds of sanctity, and
in one step reached the divine placeless from the limited world
of place. An effort is needed that thou mayest attain this Elixir
which in an instant causes the west of ignorance to reach the east
of knowledge, makes the gloominess of the dark night attain to
the brilliant morning, guides the remote one in the wilderness of
doubts to the fountain of nearness and assurance, and directs the
mortal temples to the Ridvan of immortality. Now if it be true
to declare this gold copper, it will also be true and justifiable to
declare these servants to be the same as before they had attained
to the Faith.
O brother, through these clear, perfect and complete explanations,
the mysteries of "new creation," "revival," and "resurrection"
+P44
are manifest and evident without veil and covering. If it
please God, thou wilt cast off the old garment from body and soul
through the unseen confirmations, and be honored with the new
and immortal robe.
Therefore in every succeeding Manifestation, those souls who
preceded all in the earth in faith, drank the clear water of
knowledge from the Beauty of Oneness, and ascended to the
loftiest summits of faith, assurance and severance, can be declared
to be the return of the former persons who in name, office,
deed, word and condition had attained to these states in the preceding
Manifestation. For that which appeared from the former
servants, appeared and became manifest in the subsequent ones.
If, for example, a garden of roses be in the east of the earth, and
that kind of rose also cometh forth from another branch in the
west, the name "rose" is applied to it. In this case it is not
in respect to the limitations of the branch and its form, but on
account of the fragrance and odor which are manifest in both.
Consequently, sanctify and purify thy gaze from outward limitations,
that thou mayest behold them all in one name, one office,
one essence, and one truth, and that thou mayest perceive the
mysteries of the "return" of the Words in the revealed Words.
Reflect a little upon the companions at the time of the Point of
the Qur'an; how they cut themselves from the whole world, were
purified, sanctified and severed from all human tendencies and
selfish desires through the pure fragrances of His Holiness, and
preceded all the people of the earth in attaining the honor of
Meeting, which was identical with the Meeting of God. For ye
have heard how they sacrificed life before that Manifestation of
the Glorious One.
Behold the return of the same firmness, steadfastness and severance
in the companions of the Point of the Bayan, for ye have
witnessed how these companions have hoisted the banner of severance
upon the summit of inaccessibility, through the wonders
of the generosity of the Lord of Lords.
To be brief: These lights have appeared from one lamp and
these fruits have grown from one tree. In reality no difference
is perceived and no change is visible. "All this is from the bounty
of God; He bestoweth it upon whomsoever of His creatures He
wisheth." God willing, we will avoid the land of negation and
reach the sea of affirmation, so that we may perceive the worlds
+P45
of union, division, oneness, separation, limitation and divine
abstraction with an eye sanctified from elements and opposites,
and soar upward to the highest horizon of the nearness and
sanctity of the significances.
Though all the Prophets, chosen ones, and holy ones, have
commanded on the part of God that the people should see and
hear with their own eyes and ears, yet disregarding the exhortations
of the Prophets, they have followed and will follow their
divines. Should a needy and poor one destitute of the clothing of
men of learning say -- "O people: Follow the Messengers of God"
(K. S. 36) -- they will wonder exceedingly at such a statement
and answer -- "When all these learned and cultured men with outward
leadership and rich and magnificent apparel have not understood
and have failed to distinguish truth from falsehood, how
couldst thou and those like thee understand?" If number and the
garb of learning be a proof and indication of knowledge and truth,
the former peoples* should prove more worthy and superior, for
+F1 Adherents of former religions, who deny a Manifestation in His Day.
they are greater and more numerous.
The point is also clear and evident that the divines of the age
have prevented people from the path of truth at the time of the
appearance of the holy Manifestations. This is recorded and
stated in all the Heavenly Books and Epistles. No Prophet was
sent forth who did not become the object of hatred, denial, rejection
and execration by the divines. May God denounce them
for what they have done formerly and are now doing! What
veils of glory are greater than these temples of error? By God,
removing these veils of glory is the greatest affair, and rending
them asunder is the mightiest action! May God strengthen us
and you, O concourse of Spirit, that ye may succeed in this in
the time of "Mustagath" and be not veiled from the Meeting of
God in His Day.
Consider how many mysteries are hidden in the tents of the
knowledge of God, and what jewels of His wisdom are concealed
in the treasuries of preservation, so that thou mayest be convinced
that there hath been and will be neither beginning nor end
to His creation. The space of His destiny is too vast to be
limited by explanation or traversed by the bird of minds and His
ordained decrees are beyond attainment by any comprehension.
His creation hath been from the "Beginning before which there
+P46
is no beginning," and no "End" hath overtaken it. The Manifestations
of His beauty will be until the interminable End; and
no Beginning hath beheld Him.
Briefly: O my beloved, the melody of the divine world is
sanctified above limitation by earthly hearing and minds. How
can the ant of existence step into the court of the Adored One?
Yet weak souls deny these abstruse explanations and reject similar
traditions, through lack of understanding. Yea, only the
spiritually minded can understand this. Say -- this is an end to
which there is no end in the creation, and a beginning for which
there is no beginning in the world of origin. So, O concourse of
the earth, ye may behold the splendor of the end in the Manifestations
of the beginning.
28. We have formerly explained two stations for the Suns rising
from the Day-springs of Divinity. One is that station of unity
and condition of oneness, as previously mentioned. "We make
no distinction between any of them." (K. S. 2) The other
station is that of distinction, creation, and human limitations.
In this station, for each one a temple is designated, a mission is
indicated, a manifestation is decreed, and certain limitations are
assigned. Each one is named by a certain name, characterized by
a quality, and appointed to a new Cause and Law; as it is said:
"These are the Messengers; We have preferred some of them before
others; Some of them hath God spoken unto, and hath exalted
the degree of others of them. And we gave unto Jesus, the
son of Mary, manifest signs and strengthened Him with the Holy
Spirit." (K. S. 2)
It is due to the variance of these stations and conditions that
different words and explanations appear from those Fountains of
Divine Knowledge, but in reality all the intricate divine subjects
are regarded as one utterance by the knowing. As most of the
people are not acquainted with the mentioned conditions, they are
troubled and confounded by the different words of those Temples
of Unity.
To be brief: It is evident that all these differences of words
are due to the differences of stations. Therefore in the station
of oneness and rank of singleness, pure sublimity, divinity,
unity and absolute deity have been and are applied to those
Essences of Existence, because they are all seated upon the throne
of the "Manifestation of God," that is, the appearance of God
+P47
is made manifest by their appearance and the beauty of God is
revealed by their beauty. Thus it is that melodies of divinity
have proceeded from these Temples of Unity.
But in the second station, which is that of distinction, separation,
limitation, and temporal conditions and indications, they show
forth absolute servitude, real need and utter lowliness; as it is
said, "Verily, I am the servant of God," and, "Verily, I am
only a man like you." (K. S. 41)
If it be heard from the perfect Manifestations "Verily I am
God," it is true and without doubt; for it hath been repeatedly
demonstrated that through their manifestation, attributes, and
names, the manifestation of God, the attribute of God, and the
name of God, appear upon earth. Thus it is said, "Verily, they
who swear fealty unto thee, swear fealty unto God, etc." In this
station, all are sent forth from the presence of that Ideal King
and Eternal Essence. If all of them raise the call, "I am the
Seal of the Prophets," it is also true and beyond reach and access
of uncertainty, because all are accounted as one soul, one essence,
one spirit, one body, one command, and are the Manifestors of
the states of the "Beginning" the "End," the "First," the
"Last," the "Manifest," the "Hidden" of that ideal Spirit of Spirits
and eternal Essence of Essences. Likewise if they say, "We are
the servants of God," this is also confirmed and evident, for outwardly
they have appeared with the utmost degree of servitude.
No one hath the courage to appear in the world with that manner
of servitude. Thus those Essences of Existence, when submerged
in the seas of eternal holiness and when ascending to the summits
of the significances of the Ideal King, uttered declarations of
unity and deity. Were one to consider attentively, he will find
that even in this state they witnessed in themselves the utmost
humility and lowliness in presence of the Absolute Existence and
Real Life, as though accounting themselves utter non-existence
and deeming their own mention in that court as polytheism. For
in this station any mention would be an indication of being and
existence, and this is considered a great error by the attained
ones. How much greater (error) to mention aught else, or that
the heart, tongue, mind, and soul be occupied in any other mention
than the Beloved One; that the eye should look upon other than His
beauty, the ear hear other than His melody, or the feet walk in
other than His path.
+P48
At this time the breeze of God is wafted and the spirit of God
hath surrounded. The pen is withheld from motion and the
tongue hath ceased utterance. Briefly: In this station the
declaration of divinity and the like have appeared from them,
while in the station of messengership they have declared prophethood.
Likewise in every station they have made a declaration
expedient thereto and have attributed all these to themselves;
(declarations) concerning the world of command, the world of
creation, the worlds of divinity, and the worlds of phenomena.
Therefore whatever they may say and claim, including divinity,
deity, prophethood, messengership, successorship, imamat or
servitude is true and without doubt. Consequently these proven
statements should be reflected upon, that no one may be overtaken
in the sayings of the Manifestations of the Invisible and Dawning-places
of Holiness.
Briefly: One must ponder over the Words of the Sun of Truth,
and if they are not understood, they should be submitted to those
who are custodians of the depositories of knowledge, in order
that they may explain and remove the difficulty. One should not
interpret the Holy Words according to his own inclination
and desire, proceed to reject and deny -- as do the doctors and
theologians of the age who are seated upon the platform of
knowledge and learning, and who call ignorance knowledge and
oppression justice. Should they ask the Ideal Sun concerning
their imaginary notions and find the answer at variance with what
they have conceived or understood from the book of one similar
to themselves, they unquestionably would ascribe ignorance to
that mine and source of knowledge. This hath happened in
every age.
For instance, when they asked that Lord of the Existence
(Muhammad) concerning the phases of the moon, He answered
by the command of God: "They are times appointed unto men."
(K. S. 2) Hearing this, they attributed ignorance to His
Holiness.
Nay, rather, knowledge is that which proceeds from those mines
of divine wisdom and those depositories of eternal knowledge.
"Knowledge is one point, but the ignorant have multiplied it," is
a proof of this; and "Knowledge is a light which God sheds into
the heart of whomsoever He wisheth" confirms this statement.
+P49
In this day, divers in the sea of eternal knowledges and
dwellers in the ark of divine wisdom forbid people from studying
vain sciences. Their shining breasts, praise be to God, are
purified from these allusions and sanctified from these veils. We
have consumed the greatest veil, in the saying, "Learning is the
greatest veil," with the fire of the love of the Friend, and have
raised another tent. And we glory in this, that we have burned
the "veils of glory," praise be to God, with the fire of the beauty
of the Beloved, and have placed none other than the desired One
in the mind and heart. Neither do we adhere to any knowledge
but His knowledge, nor cling to anything knowable save the
splendor of His lights.
29. As it hath been shown that no one can enjoy the melodies of
the divine nightingale save those who are custodians thereof, it
is necessary and obligatory for every one to submit the difficulties
of the divine questions and intricacies in the references of the
Dawning-places of Holiness, to the possessors of brilliant hearts
and the bearers of the mysteries of unity; so that the questions
may be solved through the supreme confirmation and divine
bounties, and not by the assistance of acquired sciences.
But O my brother, when a seeker intends to turn the step of
search and journeying into the path of the knowledge of the
King of Pre-existence, he must first cleanse and purify his heart, --
which is the place of the appearance and emanation of the splendor
of the hidden mysteries of divinity -- and he must cleanse and refine
his breast -- which is the throne for the accession and establishment
of the love of the Eternal Beloved -- from all the gloomy dusts of
acquired learnings and from the allusions of satanic appearances.
He must likewise sanctify his heart from attachment to water and
clay -- that is, from all phantasmal forms and spectral images -- in
such manner that no trace of love or hatred may remain in the
heart, lest that love may cause him to incline toward a direction
without guide, or that hatred prevent him from another direction;
just as in this day, most are bereft of the immortal Face and of
the threshold of meanings, because of these two tendencies, and are
grazing shepherdless in the deserts of error and oblivion. He
should at all times trust in God, and turn away from the creatures;
be severed and detached from the world of dust and united
with the Lord of Lords; not preferring his own self before any one,
but cleansing the tablet of the heart from pride and vainglory;
+P50
attaching the heart to patience and self-restraint; observing silence
and avoiding useless speech; for the tongue is a smoldering fire
and loquacity is a deadly poison. Material fire devours bodies,
but the fire of the tongue consumes souls and minds. The effect of
the former vanishes in an hour, but the latter continues for a
century.
He should consider backbiting as error, and never step into that
court, for backbiting extinguishes the brilliant light of the heart
and numbs the life of the soul. He should be content with little
and free from avarice; profiting by the companionship of the
severed ones and regarding seclusion from haughty and worldly
people as a benefit. At dawn he should be engaged in commemorations,
seeking for that Beloved One with the utmost earnestness
and power; consuming heedlessness with the fire of love and praise;
passing over all else save God with the swiftness of lightning;
bestowing a portion upon the destitute, and not refusing benevolence
and favor to the unfortunate. He should show kindness to
the animals; how much more to mankind, (especially) to the
people of the Bayan; refusing not his life for the Beloved and
turning not away from the True One when reproached by the
creatures. He should not wish for others what he doth not wish
for himself, nor say that which he will not fulfil; keeping aloof
from evil doers with all determination, and asking the forgiveness
of God in their behalf; condoning the sinners and despising them
not, for the end is not known. Many a sinner who is favored
with the essence of faith at the time of death, drinks the wine of
immortality and hastens to the Supreme Concourse; while many
a believing and obedient one is estranged at the time of the soul's
departure, and dwells in the lowest abyss of fire. Briefly: by all
these sound explanations and valid references, it is meant that the
traveller and seeker should consider all else save God mortal and
account all but the Adored One as nothing.
When the lamp of search, effort, longing, fervor, love, rapture,
attraction and devotion is enkindled in the heart, and the breeze
of love blows forth from the direction of unity, the darkness of
error, doubt and uncertainty will be dispelled and the lights of
knowledge and assurance will encompass all the pillars of existence.
Then the ideal Herald will dawn as the true morn from
the Divine City, with spiritual glad tidings, and awaken the heart,
soul and spirit from the sleep of negligence with the trumpet of
+P51
knowledge. Then the favors and confirmations of the eternal
Holy Spirit will impart such a new life that one will find himself
the possessor of a new eye, a new ear, a new heart, and a new mind,
and will direct his attention to the clear, universal signs and to the
hidden individual secrets. With the new eye of God he will see a
door open in every atom for attainment to the stations of positive
knowledge, certain truth and evident light, and will perceive in
all things the mysteries of the splendor of Oneness and the traces
of the Manifestation of Eternity.
I swear by God, should the traveller in the path of salvation and
the seeker for the summits of righteousness attain to this supreme
and lofty state, he will inhale the fragrance of the True One from
remote distances and discern the brilliant morn of guidance from
the Day-springs of all things. Every atom and object will direct
him to the Beloved and the Desired One. He will become so discerning
that he will distinguish truth from falsehood as the sun
from shadow. For example; if the breeze of truth should blow
forth from the east of creation, he will surely inhale it in the west
of emanation. Likewise, he will distinguish all the signs of the
True One -- such as wonderful words, incomparable deeds, and
brilliant actions -- from the deeds, actions and traces of all else,
just as the jeweller distinguishes the gem from the stone, and man
the spring from autumn and heat from cold. When the head of
the soul is purified from the ailment (lit. cold) of the contingent
and existent, it will unfailingly discover the fragrance of the Beloved
from distant stations, arrive at the city of the assurance of
His Highness the Beneficent, through the effect of this fragrance,
and behold the wonders of the wisdom of His Highness the Most
Holy, in that spiritual city. It will detect the hidden knowledges
from the forms of the leaves of the tree of that city, hear the
glorification and praise of the Lord of Lords from its soil, with the
outward and inward ears, and perceive the mysteries of "advent"
and "return" with the outward eye. What shall we mention of
the signs, tokens, appearances and splendors ordained in that city,
by the command of the King of Names and Attributes! It
quencheth thirst without water, and increaseth the heat of the love
of God without fire. The ideal consummate wisdom is hidden in
every plant, and a thousand nightingales of speech are in ecstasy
and rapture upon every rose branch. The mystery of the fire
of Moses is revealed in its wonderful tulips, and the breath of
+P52
the Holy Spirit of Jesus emanates from its fragrances of holiness.
It bestows wealth without gold and grants immortality without
death. A paradise is concealed in every leaf, and a hundred
thousand wisdoms are treasured in every one of its chambers.
Those who earnestly endeavor in the way of God, after severance
from all else, will become so attached to that city that they will not
abandon it for an instant. They will hear conclusive proofs from
the hyacinth of that assembly and will receive clear arguments
from the beauty of the rose and the melody of the nightingale.
This city is renewed and adorned every one thousand years,
more or less. Therefore, O my friends, we must make an efforts
to attain to that city and remove the veils of glory, through divine
favors and lordly compassion, so that we may sacrifice the withered
soul in the path of the New Beloved, and show forth a hundred
thousand supplications and humiliations in order to be favored
with that attainment. This city is none other than the "Divine
Book" in every age. For instance, in the age of Moses it was
the Pentateuch; in the time of Jesus, the Gospel; in the day of
Muhammad the Messenger of God, the Qur'an; in this age, the
Bayan;* and in the Day of "Him whom God shall send forth,"
+F1 In this Tablet Baha'u'llah wrote as a follower of the Bab, interpreting
+F1 the religious books of the past with relation to their fulfilment in the
+F1 Bab as the "Herald," or "First Point."
His Book, which is the return of all the Books and the guardian.
In these cities, sustenance is provided and eternal blessings are appointed.
They bestow spiritual food and provide preexistent benefit.
They confer the wealth of unity upon the people of abstraction,
bestow a portion upon the portionless, and favor the wanderers
in the desert of ignorance with the cup of knowledge. In
these cities are treasured and deposited the guidance, favor, knowledge,
understanding, faith and assurance of all in the heavens and
earth.
30. To resume: We must not depart from the irrefutable command
of God and the fixed decree of the Most High but must
acknowledge the wonderful Books. And it is evident that whosoever
hath not acknowledged the Qur'an hath not in reality accepted
the Books which preceded it. Should we mention the concealed
meanings and explain the hidden mysteries thereof, time undoubtedly
would not bring them to a conclusion and the world
could not bear them. God testifieth to what we say!
+P53
Consider how great is the value and how paramount the importance
of the verses in which God hath completed His perfect
argument, consummate proof, dominant power and penetrating
will. In the declaration of His proof, that King of Unity hath
not conjoined anything with them, for among proofs and evidence,
verses are like unto the sun, while all others are as stars. To the
people they are everlasting proof, fixed argument, and shining
light from the presence of that Ideal King. No excellence equals
them and nothing precedes them. They are the treasury of divine
pearls and the depository of the mysteries of unity. They are
the strong thread, the firm rope, the most secure handle and the
inextinguishable light. Through them flows the river of the divine
knowledges, and bursts the fire of the consummate Wisdom of the
Eternal. This is a fire from which two effects proceed at the same
time: It creates the heat of love within the people of faith,
and produces the cold of heedlessness within the people of hatred. O
friend, we must not depart from the command of God, but acquiesce
and submit to that which He hath appointed to be His
proof.
As the Jews in the time of Moses exchanged the heavenly Table
for such foul things as garlic and onions, likewise these people
sought to exchange the revealed verses for impure and unclean imaginations.
Similarly it is seen in this day that although the
ideal Table is descending from the heaven of divine mercy and
from the clouds of celestial bounty, and although the seas of life
are flowing and moving in the Ridvan of Paradise by the command
of the Creator of all things, yet they are gathered like dogs
around dead bodies, and are contented with a briny lake which is
but bitter salt. Praise be to God! One is greatly astonished at
such servants, who seek for proof after the banners of the proven
are hoisted; who cling to the allusions of learning after the sun of
knowledge hath appeared. It is like asking the sun for proof of
its light, or the vernal shower for argument to demonstrate its
bounty. The proof of the sun s its light which shines forth and
encompasses the world; and the argument of the shower is its
bounty which renews the world with a fresh mantle. Yea! The
blind realize no effect in the sun but heat, and a barren soil
knoweth no bounty from the vernal mercy.
Lend not thine ear to the vain statement of the servants who say
that "the Book and verses cannot be proof to the common people
+P54
because they neither understand nor comprehend them." The
Qur'an is a proof to the East and the West. How could it be a
proof, if the power of understanding it were not possessed by the
people? According to their statement, none would be required to
know God, nor would it be necessary; for the knowledge of Him
is greater than the knowledge of His Book; and the common people
would not possess the capacity to comprehend it.
To be brief: This statement is extremely vain and inadmissible,
and emanated from pride and arrogance for the purpose of
keeping the people afar from the Ridvan of the good pleasure of
God, and grasping their reins tightly. Before God these common
people are accepted and approved above the learned who have
turned away from the True One. Understanding the divine
Words and comprehension of the utterances of the Ideal Doves
have no connection with outward learning, but depend upon
purity of heart, chastity of soul, and freedom of spirit. For at
the present time there are some servants who have not seen a single
letter of the forms of learning, yet they are seated upon the summit
of knowledge, the gardens of their hearts adorned with roses
of wisdom and tulips of insight, through the cloud of the divine
bounty. Blessed are the sincere ones through the lights of the
Great Day!
31. Consequently understand and be convinced that in every
age, the people clinging to a verse of the Book, have made vain
statements that no other Prophet should appear in the world.
For instance, the divines of the Gospel sought to prove through a
formerly mentioned verse (Matt. xxiv, 35), that the decree of the
Gospel shall never be abolished and that no independent Prophet
shall arise except to confirm the Law of the Gospel. Most of the
nations are afflicted with the same soul-sickness. Ye behold how
the people of the Qur'an, like former nations, are veiled by the
statement: "The Seal of the Prophets." Although they themselves
confess the saying: "Only God knoweth the interpretation
thereof, and those who are well-grounded in knowledge" (K. S.
3), yet when He who is well-grounded in knowledge and who is
their source, self, essence and identity explains it, finding it somewhat
contrary to their desire, they say and do that which ye have
heard. This proceeds only from the religious leaders, that is,
from those who hold to no other God than desire, and find no creed
+P55
except gold; who are veiled by the veils of learning and wander by
reason of its error.
Hearken ye unto the divine voice of Holiness and the sweet
melody of Eternity; how He hath by intimation warned those who
falsely accuse the verses, and how He hath rejected those who deny
the holy Words. Consider also the remoteness of these people
from the Kawther of nearness, and the arrogance and denial of
those bereft ones concerning that Beauty of Holiness. Although
that Essence of Grace and Beneficence directed those temples of
nonetity to the court of pre-existence and guided those really
destitute ones to the sacred road of wealth, yet some said, "This
man is no other than one who blasphemously accuses the Lord of
the creatures"; others said, "This man withholds people from
the path of religion and faith"; and still others accused Him
of madness and the like. Similarly in this day ye witness what
vain statements they have made against that Essence of Eternity,
(the Bab) and what accusations and evils they have attributed to
that source and mine of infallibility. Although in the Divine
Book and Supreme Holy Tablet God hath threatened those who
falsely deny and reject the revealed verses, and hath announced
good tidings to those who accept them, yet how the verses revealed
from the new Heavens of Holiness have been contradicted, notwithstanding
the eye of the universe hath not seen such bounty,
nor the ear of the beings heard such favor as the flow and descent
of verses like spring showers from the clouds of the mercy of the
Merciful. Each one of the Prophets "endowed with constancy"
whose greatness of rank and loftiness of station are as clear and
manifest as the sun was favored with but one Book which is still
extant and its verses known. But so much hath descended (in
this Day) from the clouds of mercy of the Merciful that no one
hath yet estimated it. Twenty volumes thereof are now available
what a quantity hath not yet come to hand! How much hath
been plundered and is fallen into hands of the infidels, and it is
not known what they have done with it!
O brother! We must open the eye, reflect, and appeal to the
Divine Manifestations, that perchance we may be advised by the
clear exhortations of the Book and warned by the admonitions
recorded in the Tablets; not contradicting the Revealer of the
verses, but willingly obeying His command and accepting and
+P56
submitting to His decree with all heart and soul, that we may
enter the court of mercy and dwell upon the shore of bounty.
"Verily, He is merciful and forgiving toward His servants."
(K. S. 5)
32. Among the proofs demonstrating this Cause is that in every
time and age, when the invisible Divinity appeared in a human
temple, some people who were of no repute, and who had no attachment
for the world or any other object, sought illumination
from the Sun of Prophethood, were directed to the lights of the
Moon of Guidance and attained to the Meeting of God. For this
reason, the divines of the age and the wealthy of the time derided;
as is related of those erring ones: -- "Among His people the concourse
of those who believe not said: 'We see thee (to be) no
other than a man like unto us; and we do not see that any follow
thee, except those who are the most abject among us, and are of
a rash judgment, neither do we perceive any excellence in thee
above us; but we deem you to be liars.'" (K. S. 11)
They objected to those Holy Manifestations, saying that no
one followed them except the abject who were not worthy of
credence. They meant that the learned, wealthy and distinguished
among the people did not believe in them. By this proof
and the like they sought to demonstrate the falsity of the possessor
of the Truth. But in this most obvious Manifestation and
most mighty Dominion, many of the rightly guided theologians
were favored with the cup of nearness and meeting, and attained
to the most great favor, abandoning the world for the sake of
the Beloved One.
All these confessed, obeyed and were guided to that Sun of
Manifestation (Bab), to such an extent that most of them abandoned
property and family, and joined themselves to the good
pleasure of the Professor of Glory. They sacrificed their lives
for the sake of the Beloved One and expended all they possessed.
Their breasts became targets for the arrows of the adversaries
and their heads adorned the lances of the infidels. No land remained
which did not drink the blood of these abstracted souls
and no sword that did not touch their necks. Their deeds are
a sufficient proof of the truth of their words. Is not the testimony
of these holy souls who in this manner gave life in the way
of the Friend, and at the sacrifice of whose heart and soul the
+P57
whole world was astonished, sufficient for these servants? Is it
not witness against the denial of other servants who gave religion
for gold, exchanged immortality for mortality, bartered the Kawther
of nearness for salt fountains, and who have no aim except
seizing the property of people? For it is seen that all of them
are occupied with the vanities of the world and have kept afar
from the Supreme Lord. Now be just; whether is the testimony
of those acceptable and credible whose deeds are consistent
with their words, and whose outward is in accord with their inward,
so that minds are bewildered at their deeds, and souls are
astonished at their self-restraint, and at that which their bodies
have endured? Or is the testimony of these opposers who do
not breathe except in selfish desire, and are not delivered from
the cage of false imaginations? -- who life not the head from the
bed by day except to strive as the dark bat in search of the mortal
world, and do not rest by night save to labor in planning for
worthless things? -- who are occupied with selfish designs and are
heedless of the divine decree? -- who by day exert themselves
diligently for livelihood, and by night seek to adorn the means
of the bed? Is it justified by any law or creed that people should
cling to the contradiction of these limited souls and ignore the
faith and acknowledgement of souls who have sacrificed life, property,
name, office, reputation and honor in the good pleasure of
the True One?
33. Furthermore, the sign of truthfulness and that of falsehood
is designated and appointed in the Book. The claims and
pretensions of all the servants should be tested by this divine
touchstone, in order that it may distinguish the truthful from the
false. This touchstone is "Wish for death if ye say truth."
(K. S. 2) Consider these sincere martyrs, the truth of whose
words is testified by the texts of the Book, and all of whom as ye
have seen, expended life, property, wife, children, and all they
possessed, and ascended to the highest chambers of the Ridvan.
Yet the testimony of these lofty beings and severed souls in acknowledging
this high and exalted Cause is not accepted; while
the testimony of those people who have forsaken religion for gold
and avoided the First Emanation (Bab) in order to occupy the
high seat, is acceptable and allowable against this shining Light;
even though all the people have known them, and have comprehended
+P58
that they do not relinquish the least amount of outward
temporal honor for the sake of the Divine Religion; how much
less, life, property and the like!
Consider how, according to the text of the Book, the divine
touchstone hath differentiated and distinguished between the pure
and impure; still these people are not mindful, and in the sleep
of heedlessness are occupied in gaining the mortal world and outward
leadership.
"O Son of man, days have already passed thee during which
thou hast been occupied with the imaginations and superstitions
prompted by thine egotism. How long wilt thou be asleep upon
thy couch? Lift thy head from slumber, for verily the sun hath
already reached mid-day; that it may shine upon thee with the
lights of Beauty."
But let it be known that not one of these learned men and
doctors already mentioned had any outward leadership. It is
impossible for well-known and influential divines of the age,
seated upon the high seat of command and established upon the
throne of authority to follow the True One; "except whomsoever
thy Lord wishes." Save a few, no such thing hath appeared
in the world, "for few of My servants are thankful." (K. S. 34)
In this day not one of the noted divines, in the grasp of whose
authority are the reins of the people, hath believed; nay rather,
they have exerted themselves in suppression, with such hatred and
denial that no ear hath heard and no eye hath seen (the like).
The Supreme Lord (Bab) (may the life of all else save Him
be a sacrifice to Him!) hath especially revealed an Epistle to the
learned divines of each city, wherein He hath mentioned in detail
the grades of their opposition and arrogance. "Wherefore, take
example (from them), O ye who have sight." By mentioning
this he intended that during the Manifestation of "Mustagath"
in the next Resurrection, the people of the Bayan should not dispute
(upon the ground) that "in the Manifestation of the Bayan,
many of the learned divines did believe, therefore, why does not
this happen in this Manifestation"; and that they, God forbid,
should cling to such trivial notions and be deprived of the Divine
Beauty. Yea, most of the mentioned divines were not renowned,
but by the grace of God they all were sanctified and purified from
outward leadership and temporal vanities. "This is through the
Bounty of Go; He will give the same unto whom He pleaseth."
+P59
34. Another proof and argument which shines like a sun among
proofs is the steadfastness of that Eternal Beauty (Bab) in the
Divine Cause. Although He was in the age of youth, yet without
fear, and regardless of any one He declared a matter contrary
to the people of the earth, including the high and low, rich and
poor, powerful and humble, king and subject. This has been
heard by all. Could this be any other than the Divine Command
and the confirmed Will of God? I swear by God, that should
another entertain or think of such a matter, he would immediately
be destroyed; and should be place the heart of all the
world in his heart, he still would not venture this important
measure unless by divine permission, or except his heart be
united with the bounties of the Merciful and his soul
confide in the supreme favors. To what do the people
ascribe this? Do they attribute it to madness, just as they did
with bygone Prophets, or say that He hath undertaken these
things for outward leadership, and to possess the tinsel of the
mortal world?
Praise be to God! In His first Book which He hath entitled
"Ghayoumi Asma" (the Self-Subsistent of the Names) -- the first,
greatest and most mighty of all Books -- He prophesied His own
martyrdom. In a certain place He hath mentioned this verse:
"O Thou remnant of God, I have wholly sacrificed myself unto
thee; I have been pleased with curses in Thy path, and have
wished nothing except death in Thy love; whereunto only God
the Exalted, the Defender, the Pre-existent, is a sufficient
witness!"
Likewise He craved martyrdom in "Tafsiri Ha" ("Interpretation
of the letter H"), thus; "It is as if I heard a crier proclaiming
in mine innermost heart -- 'Sacrifice thou in the path
of God the thing which is most beloved by thee, even as Husayn
(Peace be upon Him!) sacrificed Himself in My way'; and were
I not regardful of this real mystery, by Him in whose hand is
my soul, even if all the kings of the earth were assembled, they
could not take from me a single letter, how much less can such
servants who are of no importance in this and are of those who
are rejected? That all may know the degree of my patience,
resignation and sacrifice in the path of God."
Could it be asserted that the author of these words walks in
any other than the path of God, or hath desired aught else save
Click to continue.