Saturday, November 18, 2017


There are many things in the Writings that catch my attention and make me think, "Well, that's odd." And when that happens, I'm reminded of Isaac Asimov, who famously pointed out that the greatest discoveries in science came about not from some "Aha!" moment, but rather from someone following through on something odd that they noticed. Now for most of you, those things that make me sit up and pay attention, those things that change my own perspective on some aspect of the Faith, are probably things that you noticed a long time ago, dear Reader. And that's ok. They're new for me.

The other day, during that conversation about the Kitab-i-Aqdas with my wife, we noticed a phrase that made us think, "Hmmm. Odd phrasing there." It's in paragraph 36, where He says:

Make not your deeds as snares wherewith to entrap the object of your aspiration...

To give a bit of context, He's talking about those people who pretend to a station of humility, but secretly want to be the centre of attention. He says that you may pretend to be humble, but that doesn't mean that God will accept your deeds as sincere. We read, in that paragraph, "Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship—yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God." Pretty explicit that.

But what exactly does it mean to make your deeds "snares"?

As usual, I won't pretend to be an authority, but it seems to me that He's talking about those people who believe that prayers and deeds are like a recipe. If you follow them, then something special will happen. It's a sort of magic. In some faiths, people believe that if you do a certain ritual, then a particular effect must happen. It's kind of like if my son were to come up to me and say, "Papa, if I jump up and down on my left foot, then I get an extra dessert." Really? I don't think it works that way. After all, I never said anything about that deal.

And then there are the faiths that have their excuse-o-meter: "Oh, well you weren't sincere enough." They like to lay the blame for the effect not occurring on some deficiency of the person doing the act.

No. I really don't think religion works this way.

Our actions are not some sort of trap by which we can force God to do whatever we want.

It reminds me of the beginning of the Kitab-i-Iqan, where He says, "Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you..." The first part is up to us; we have to sanctify our soul. But after that, it's up to God. That's what "haply" means. It is with luck, by chance. It's not just a done deal. Perhaps that's one of the reasons that detachment is so important. It helps us avoid becoming bitter if we don't get what we pray for.

Anyways, this quote also reminds me of the story of Mulla Husayn when he first met the Bab. He had that book of his in which he had written down a lot of the puzzling and abstruse teachings from Shaykh Ahmad and Siyyid Kazim, and he had decided that whoever could unravel its mysteries would be the Promised One. He had forgotten, as the Bab lovingly pointed out, that it is not for us to test God. Mulla Husayn had inadvertently tried to make his book a snare by which he could trap the Promised One into revealing Himself.

It is an interesting statement, and has gotten me to think about it a lot. Am I somehow guilty of making my own actions a snare? Do I do something thinking that somehow I will be rewarded for it? Am I, somehow, trying to trap God into doing what it is that I want? An excellent question, and it sure gets me to look again at my own personal motives.

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