The True Seeker

As many of you know, my friend Samuel and I have been studying the Kitab-i-Iqan together for quite some time. I think it's been over 25 years now. And after a few times of having no clue where we were in His argument, and starting again from the beginning, we began blogging our thoughts on the book some time around 2010. 10 February 2010, to be precise. I just checked. You can click here if you don't believe me.

Recently we finished the section sometimes called the Tablet of the True Seeker. Where that name comes from, I have no idea. It sure doesn't seem to be official, nor does it seem to me to represent what is actually discussed in those seven paragraphs. I mean, it does, I guess, but it seems a bit misleading to me. I'll get to that in a moment.

Oh, and yes, it has taken us that long to get to that point in the book. Why? Well, there's a lot in there to discuss.

To start, though, let's see where those paragraphs fit into His argument, and how they help advance the reader along the path from being a sincere seeker to a confirmed believer. Argument, for clarification, is a line of reasoning given with the aim of demonstrating an idea. It has nothing to do with the anger that is implied in modern colloquial usage.

So, how do we get to these seven paragraphs?

It all begins with a reminder of the importance of detachment, meaning a willingness to consider another perspective. After all, if you're not willing to even consider what the other is saying, what's the point of the conversation? Baha'u'llah then goes on to share some stories of various Manifestations of the past, with a focus on their sufferings, the part of their story arc that they all have in common. He then uses a quote from Jesus to demonstrate the validity of Muhammad. This is fascinating because it, first, helps the uncle of the Bab learn how to read sacred Text in a spiritual way, instead of merely at the literal level. That's important because most of his questions about the Bab are due to a literal understanding of the prophecies surrounding Him. It also allows the uncle to come to a recognition of Muhammad in a manner that would have allowed him to recognize the Prophet during His own lifetime. And thus ends part one.

Part two of the book begins with a discussion of the nature of creation, and the role of the Manifestations. He talks about their two stations, the first being that of "pure abstraction and essential unity", and the second that of "distinction", due to when and where they were born. Then He begins His discourse on the true seeker, before finally going into His actual proofs of the Bab and His station, around paragraph 220. The proofs, by the way, include proofs from the Qur'an, from the transformation of His followers, and His own life. Then He reluctantly offers some proofs from the traditions, since these were at the heart of the uncle's questions, and concludes the book.

Back to the true seeker.

In the space of seven paragraphs, Baha'u'llah not only describes our role in the search for truth, but also explains just what it is that we are seeking.

It begins with a description of our internal state of being. The person who wishes to embark on such a journey "must, before all else, cleanse and purify his heart... He must purge his breast... and sanctify his soul... That seeker must at all times put his trust in God, must renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above anyone, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence, and refrain from idle talk..." All of these things have to do with our state of mind and heart. Yes, even refraining from idle talk, for that is more often a reflex that reflects what is going on inside.

The second paragraph looks more at our actions. Following on the topic of talking, Baha'u'llah is a bit more specific, saying we should avoid backbiting, for that tends to be more conscious. We should "be content with little", free from "inordinate desire", and treasure our friendships with good people. We should pray every morning and persevere in our quest. We should provide help, comfort, and support to those who are neglected and downtrodden. We should be kind to animals. We should be ready to offer up our life for God, if it comes to it, and not allow the ridicule or disapproval of others to turn us away from the Faith. We should follow the Golden Rule, and fulfill our promises. We should avoid hanging out with those that commit evil acts and pray they do better. We also need to remember humility, for even some of the greatest promoters of the Cause fell away and violated the Covenant. We must always be cautious to never think ourselves better than others.

The third paragraph confirms that these are only some of the attributes of the true seeker, and that when someone makes efforts in this struggle God will assist them.

Paragraph four continues with a variety of paths. If we look at the first one, it seems to be a description of our emotional state. We start with search, a simple looking. By becoming more passionate about that, we move to striving and on to longing desire. From there we become devoted to what we are seeking, eventually feeling even more and more: love, rapture, and eventually ecstasy. once all that occurs, then our doubts and misgivings go away and "the lights of knowledge and certitude envelop" us. Then all these blessings will occur. Among these blessings are "a new eye, a new ear, a new heart, and a new mind". We will see the world in a different way. Rather than focusing on the problems of the world, we might notice them, but our attention will be on what is being built up, instead. We will hear things differently, feel things in a new manner, and our mind will think of thoughts we never considered before. We will see within everything a sign of God. Rather than mere knowledge, we will find ourselves filled with "absolute certitude". Knowledge, by the way, is being aware of all the mathematical details and chord progressions and relationships between the notes of a piece of music by Mozart. Certitude is knowing that it is beautiful.

Paragraph five begins to describe the astonishing wonders we will discover when we achieve this state. We will be able to sense the "fragrance of God" no matter where it is revealed. Everything will lead us to a greater understanding of God, no matter how small or insignificant it may be. We will instantly know the difference between truth and falsehood, and immediately sense the difference between the signs of God and those various ways of humanity. All of this will lead us to the "City of Certitude", and allow us to enter its gates. He then goes on to describe a little of what we will find in that City, reminding us that entering it is not the goal. Exploring it is.

Paragraph six continues by telling us just how attached we will become to this City, never for a moment considering leaving it, and reminding us that even so remarkable a place still needs to be occasionally "renewed and readorned". And it will be, once every thousand years or so, which is also remarkable, considering how often we need to renew and readorn our own house.

Then, in paragraph seven, He stops speaking in analogies. He speaks, as Jesus promised, plainly. This City of God? It is "the Word of God revealed in every age and dispensation". Like a city, it is a haven for people in times of distress. We can live within it. We can explore it to our heart's content, discovering more and more wonders with every passing moment. This City is the Pentateuch, the Gospel, the Qur'an, the Bhagavad Gita, the Upanishads, the Zend Avesta, the Bayan, and all the other sacred Books and teachings throughout the world. These are the places where we find true knowledge, safe from wandering in the wilderness of error. And just in case we think that only the latest one is worthy of study, remember that Baha'u'llah just used the Gospel to prove the cause of Muhammad. As He says at the very end there, "All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities."

So astonishing. So amazing. How can we not fall in love with the sacred Books?

And why does He share all this here? To get us to begin to appreciate these various volumes of the Word of God? Nope. To use them.

All of this is but the prelude to His using these words to prove the cause of the Bab to one who was filled with doubt.

Even the greatest of tools are of no avail if they are not put to use.

And now I have 89 articles left to fulfill my promise to write 100 articles by the end of the year. I would love to read your comments, not only this article, but on anything else you think I should address this year.