Gems of Divine Mysteries - Study, paragraphs 13 - 16

Day 3 of the Fast. Paragraphs 13 through 16. Now you may be wondering about this, for in the introduction I said 6 or 7 paragraphs a day. Well, in retrospect I realized that some of these paragraphs are quite long, at least for me during the Fast, and so 6 or 7 paragraphs at a time was a bit much. Besides, sometimes a "section" just sort of ends after the fourth or fifth paragraph. So I'm modifying my plan. Instead of going by paragraphs, I noticed that there are 76 pages to this little volume. 76 / 19 = 4, so I am aiming for four pages a day instead. On average. We're already beginning on page 11, so we're way ahead of the game here. You see, this is the problem with not having read it ahead of time. Except that I have read it before. It's just been a long time, so I've forgotten almost everything.

For now, my computer is facing the large eastern window in my house, breakfast is almost ready, so we may as well begin.

Oh, and please, I would love to read any other thoughts on this text in the comments. Really. I would. It's just not the same studying a text on your own, which is why I am so glad you've decided to join me. Thanks.

Be fair in thy judgement and reflect upon these exalted utterances. Inquire, then, of those who lay claim to knowledge without a proof or testimony from God, and who remain heedless of these days wherein the Orb of knowledge and wisdom hath dawned above the horizon of Divinity, rendering unto each his due and assigning unto all their rank and measure, as to what they can say concerning these allusions. Verily, their meaning hath bewildered the minds of men, and that which they conceal of the consummate wisdom and latent knowledge of God even the most sanctified souls have been powerless to uncover. 13

"Reflect". This is something that always stands out to me, especially in Baha'u'llah's early writings. How often does He tell us to ponder, meditate, reflect? And when does He tell us to do this? It is always after He has made a point that may go against what is commonly believed. In the previous few paragraphs He quoted some well-known phrases from the Gospels referring to the return of Christ. These are phrases that are often taken literally, and have become the cause of many people missing the advent of Muhammad. But wait! Isn't the guy to whom He is writing a Muslim? Of course he is. And that seems to be the point here. He seems to be asking this man to reflect on how the literal interpretation of these phrases became the cause of people missing Muhammad, and is planting the seed that the same reasoning may be why people have missed the Bab. "Be fair in thy judgement", He says. If this reason for denial is not valid for the Christians to Muhammad, then it is not valid for the Muslims to the Bab.

But don't take Baha'u'llah's word for it. Ask, He says, those whom you regard as the leaders of your faith. Note, however, that they are not offering any proof of their claim to authority, for only the Manifestation can do that. The criteria are right there in the Qur'an. They offer no proof of their authority, aside from a piece of paper, perhaps, that says they have earned as degree. They are the very ones who are denying that this is the Day of Judgment. But go ahead, ask them. See what they say about these verses that Baha'u'llah just quoted.

Should they say: “These words are indeed from God, and have no interpretation other than their outward meaning”, then what objection can they raise against the unbelievers among the people of the Book? For when the latter saw the aforementioned passages in their Scriptures and heard the literal interpretations of their divines, they refused to recognize God in those who are the Manifestations of His unity, the Exponents of His singleness, and the Embodiments of His sanctity, and failed to believe in them and submit to their authority. The reason was that they did not see the sun darken, or the stars of heaven fall to the ground, or the angels visibly descend upon the earth, and hence they contended with the Prophets and Messengers of God. Nay, inasmuch as they found them at variance with their own faith and creed, they hurled against them such accusations of imposture, folly, waywardness, and misbelief as I am ashamed to recount. Refer to the Qur’án, that thou mayest find mention of all this and be of them that understand its meaning. Even to this day do these people await the appearance of that which they have learned from their doctors and imbibed from their divines. Thus do they say: “When shall these signs be made manifest, that we may believe?” But if this be the case, how could ye refute their arguments, invalidate their proofs, and challenge them concerning their faith and their understanding of their Books and the sayings of their leaders? 14

One possible response they could give is that these verses are meant to be taken literally. If that's the case, then how can they censure the Jews and Christians who offered that same rationale for why they disbelieved?

Nope. Literal interpretation of spiritual prophecies is not an excuse that they can offer, for it was denied those that came before them.

And should they reply: “The Books that are in the hands of this people, which they call the Gospel and attribute to Jesus, the Son of Mary, have not been revealed by God and proceed not from the Manifestations of His Self”, then this would imply a cessation in the abounding grace of Him Who is the Source of all grace. If so, God’s testimony to His servants would have remained incomplete and His favour proven imperfect. His mercy would not have shone resplendent, nor would His grace have overshadowed all. For if at the ascension of Jesus His Book had likewise ascended unto heaven, then how could God reprove and chastise the people on the Day of Resurrection, as hath been written by the Imáms of the Faith and affirmed by its illustrious divines? 15

A second possible answer that they can give is that the true Bible was taken away when Jesus ascended to heaven. Now, silly as this may seem, there is this belief amongst a significant number of Muslims, I've been surprised to discover. I have had, in personal conversations with Muslim friends, this very reason given to me. And you know what? I have offered the same response that Baha'u'llah does here: "That doesn't make sense."

How could a just and loving God send His only begotten Son with divine wisdom and knowledge only to take it away from us after He returns to heaven? If He did this, then by what reason would He be able to condemn the people for failing to recognize the Prophet? They would have had no possible way of recognizing Him.

So these are the two main objections that tend to be offered, even today. And Baha'u'llah us reasonable ways to offer argument to both.

Ponder then in thine heart: Matters being such as thou dost witness, and as We also witness, where canst thou flee, and with whom shalt thou take refuge? Unto whom wilt thou turn thy gaze? In what land shalt thou dwell and upon what seat shalt thou abide? In what path shalt thou tread and at what hour wilt thou find repose? What shall become of thee in the end? Where shalt thou secure the cord of thy faith and fasten the tie of thine obedience? By Him Who revealeth Himself in His oneness and Whose own Self beareth witness to His unity! Should there be ignited in thy heart the burning brand of the love of God, thou wouldst seek neither rest nor composure, neither laughter nor repose, but wouldst hasten to scale the highest summits in the realms of divine nearness, sanctity, and beauty. Thou wouldst lament as a soul bereaved and weep as a heart filled with longing. Nor wouldst thou repair to thy home and abode unless God would lay bare before thee His Cause.

Remember what I just said about "reflect", "ponder", and "meditate"? This man has just read his own very condemnation of the peoples of the past who denied Muhammad, and now been shown that these same arguments against them apply to his own religious leaders. He will very naturally have a reflexive reaction pushing away this idea, much like the leg kicking when the knee is tapped with a hammer. And here, in His manifest compassion, He is giving the reader the chance to allow this reflex to subside. "Take a moment", He says, "and think about this. Am I correct in My observations? I think I am, and I think you'll agree, too. I'll wait."

But here Baha'u'llah is not just asking this man to ponder on what was just said. He is specifically asking him to ponder on the results of his reaction to what He just said. The questions He poses here are, again, a bit of a path.

Many people, when asked about the Day of Judgment, claim that they were only following what the leader of their faith said. But now, seeing that they are offering the same reasons for denial that were turned down in the past, doesn't this make you question their leadership? And if you choose to follow bad leadership, some of the onus is on you.

The questions lead us on a journey. If you turn down your own leader, then you will undoubtedly seek a new one. Where will you go? You must go to a new land, go on a journey, but even then, where will you go? It will take you your whole life, and you will never find a better leader than those you left behind, even unto your dying day, your hour of repose. Then what will become of you? "What shall become of thee in the end?" Who will you obey?

But don't despair. If you truly seek, with all your heart and soul, giving up everything in your search for true leadership, true guidance, you will never think of taking a moment's rest. You would cast aside everything until, at last, God showed you the True Path, which, He implies, does exist.

And now, like the Promised guidance in this small volume, the sun hath risen and I shall continue with my day, as you will, no doubt, continue with yours. See you tomorrow.

Gems of Divine Mysteries - Study, paragraphs 6 - 12

Continuing this little study, during the Fast, is quite the challenge. I could put some of these articles together ahead of time, but that's just not as much fun. Although I may actually do that for the couple of days when I'm working a booth selling my artwork at an upcoming convention, but hopefully you won't notice.

Anyways, where were we? Oh yes, paragraph 6. Now I'm trying to do a handful of paragraphs a day, but sometimes I move around just a bit, like yesterday, so as to better accommodate a natural break in the text. We'll see how that goes. For now, though, paragraph 6.

Now that the discourse hath reached this exalted and intractable theme and touched upon this sublime and impenetrable mystery, know that the Christian and Jewish peoples have not grasped the intent of the words of God and the promises He hath made to them in His Book, and have therefore denied His Cause, turned aside from His Prophets, and rejected His proofs. Had they but fixed their gaze upon the testimony of God itself, had they refused to follow in the footsteps of the abject and foolish among their leaders and divines, they would doubtless have attained to the repository of guidance and the treasury of virtue, and quaffed from the crystal waters of life eternal in the city of the All-Merciful, in the garden of the All-Glorious, and within the inner reality of His paradise. But as they have refused to see with the eyes wherewith God hath endowed them, and desired things other than that which He in His mercy had desired for them, they have strayed far from the retreats of nearness, have been deprived of the living waters of reunion and the wellspring of His grace, and have lain as dead within the shrouds of their own selves. 6

Ah, yes. "This exalted and intractable theme". Which theme is that? The theme from paragraph 3: Why did the people of the past deny the Manifestations? This is a theme that He returns to time and again in any of His early works, most notably in the Kitab-i-Iqan. And like He does in the Iqan, He does not berate the Muslims, or even hint at any displeasure here. He, instead, points out what the recipient, a good Muslim living in Karbila at the time, would have already known and agreed with: The Jews and the Christians missed Muhammad.

This is a very important point, to me, for He is demonstrating to us the most effective way to teach the Cause. Instead of beginning with something that will likely get the other person's hackles up and put them on the defensive, Baha'u'llah points out something so blindingly obvious that the other person is already agreeing with Him.

There are also a few nice little paths that He hints at here. The first is that these people "have not grasped the intent of the words... and the promises". When this misunderstanding occurs, the people then deny "His Cause". This here is an interesting term, for it distinguishes "the Cause" from "the Faith". They are still, in a sense, Christian or Jewish, but they have denied the overall Cause of God. For more info on this subtle point, just do a search and compare how Shoghi Efffendi uses the two terms differently in his writings. Anyways, once they deny the Cause of God, that divine polity that brings us to an ever-increasing awareness of unity, they will naturally turn aside from the next Manifestation. If they turn away from the Prophet, they will, of course, deny His proofs, too. This is the negative path.

Quite often when Baha'u'llah gives us a negative path, He also gives us a positive path to choose instead. Here it is a bit more obviously a path, given His reference to "the footsteps". If we choose not to follow in the ways of the abject and foolish, we can always take this other path. He begins with this building that houses guidance and virtue, which, incidentally, He labels a treasure. From here we step outside, if you will, and go to the water, which for some reason I picture as a fountain. These waters are found within the city, where presumably these buildings were. But this fountain is not just anywhere in the city, it in a specific garden. You see how it's narrowing down? Can't you just picture this beautiful little garden in the city? And we're not to just settle for the garden, no. We are to find that building in the garden, "the inner reality of His paradise". I always imagine the Ridvan Garden, just outside Akka, and the building where Baha'u'llah used to stay when He was there.

But alas, these poor people have not found Him. Doesn't this just make you want to be sure that you don't fall in that category? Don't you just want to rush out and be certain that you succeed? How, one must wonder, can we ensure that we are not of those that will reject the Manifestation when He appears? Hold that thought.

Through the power of God and His might, I shall now relate certain passages revealed in the Books of old, and mention some of the signs heralding the appearance of the Manifestations of God in the sanctified persons of His chosen Ones, that thou mayest recognize the Dayspring of this everlasting morn and behold this Fire that blazeth in the Tree which is neither of the East nor of the West. Perchance thine eyes may be opened upon attaining the presence of thy Lord and thy heart partake of the blessings concealed within these hidden treasuries. Render thanks then unto God, Who hath singled thee out for this grace and Who hath numbered thee with them that are assured of meeting their Lord. 7

Baha'u'llah has just told us that the Jews and Christians "have not grasped the intent of the words... and promises" in their sacred Books. So what is He going to do? He will show us some of those very passages and make sure that we understand. Why? So that we may recognize. With luck and God's grace, our eyes may be opened, and our hearts may receive these blessings. Then there is a very specific promise and, if you will, command. "Thank God", He tells the recipient. "No, seriously. Thank Him. Why? Because you have been singled out for this great bounty of receiving this book, this guidance. You have even been assured of meeting the Manifestation, whether or not you recognize Him." It's an interesting statement, for remember, He still has not yet announced His own Station.

Here He goes. He is about to quote the Bible, and it is interesting to note what He quotes, how He quotes. He is not just taking random passages. he is specifically going in order, and even telling us. Over the next four paragraphs He will cite "the first Gospel, according to Matthew", "the second Gospel, according to Mark", "the third Gospel, according to Luke", and "the fourth Gospel, according to John". He lays it out for us, nice and orderly, and even in order. To me this is a hint of the concept of progressive revelation, as well as making it as simple as possible for the reader to follow. Let's go on and see what He says, shall we?

This is the text of that which was revealed aforetime in the first Gospel, according to Matthew, regarding the signs that must needs herald the advent of the One Who shall come after Him. He saith: “And woe unto them that are with child, and to them that give suck in those days…”, until the mystic Dove, singing in the midmost heart of eternity, and the celestial Bird, warbling upon the Divine Lote-Tree, saith: “Immediately after the oppression of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens 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.” 8

Ok. Now let's be clear. He is not just citing this first part to warn the pregnant moms and those with newborns. He is referring to an entire section of Matthew 24, beginning with that passage and ending with this longer quote which He will later explain more fully in the Kitab-i-Iqan. He is quoting all of Matthew 24:19 right on through 24:31, but keeping it brief so that we are not overwhelmed. But I would encourage you to go back and read it all. There are some fascinating pieces in it that are not quoted here. For example, "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs and false prophets..." The obvious question, when reading this, is how shall we know the difference? And this is why, well at least one of many reasons, Baha'u'llah is writing this book.

For now He is only quoting this passage. There are still many questions about what this all means. For that we need to turn to the Kitab-i-Iqan. It is almost impossible to talk about this book without regularly referencing the Iqan, as you may have noticed. There is so much overlap. But here, it is just the initial reference.

In the second Gospel, according to Mark, the Dove of holiness speaketh in such terms: “For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.” And it singeth later with the same melodies as before, without change or alteration. God, verily, is a witness unto the truth of My words. 9

Here, there is a different beginning, but the latter part of the quote is identical. From the second Gospel, Baha'u'llah draws our attention to the afflictions. Although He mentions it in the previous paragraph, due to its brevity in this one it is even more noticeable here. It is like He is, again, summarizing this amazing passage from Matthew 24. "Pay attention to the sufferings in the beginning of it."

And in the third Gospel, according to Luke, it is recorded: “There shall be signs in the sun, and in the moon, and in the stars, and upon the earth distress of nations, with perplexity; the sea and the waves roaring; and the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, know that the kingdom of God hath drawn nigh.” 10

Now He seems to be focusing our attention on the second part of that quote from Matthew 24. He is drawing our attention to the actual signs that are so metaphorical in nature. We all know the trials and tribulations we are facing in this day and age, alluded to in the previous paragraph, so now we should look at the signs of His coming.

And in the fourth Gospel, according to John, it is recorded: “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness.” And elsewhere He saith: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” And: “But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you…” And yet again: “Nevertheless I tell you the truth: It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” And: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.” 11

Now we get to the end of Matthew 24 and the wonderful promise that we are all awaiting.

You see how He so marvelously, in both senses of the word, carries us through not only the four Gospels, but through a single quote within the first one? Over and over, on so many levels, He shows us how to be systematic in both our thinking and our explanations. He has taken a single quote, given us the beginning and the end, leaving out most of the middle, but ensuring that we will go back and read it again, and then carried it through the other Gospels, showing just how consistent this all is. He is well aware of what is in the sacred Books of the past, and helps us grow in our knowledge and understanding of these Books, too.

Such is the text of the verses revealed in the past. By Him besides Whom there is none other God, I have chosen to be brief, for were I to recount all the words that have been sent down unto the Prophets of God from the realm of His supernal glory and the kingdom of His sovereign might, all the pages and tablets of the world would not suffice to exhaust My theme. References similar to those mentioned, nay even more sublime and exalted, have been made in all the Books and Scriptures of old. Should it be My wish to recount all that hath been revealed in the past, I would most certainly be able to do so by virtue of that which God hath bestowed upon Me of the wonders of His knowledge and power. I have, however, contented Myself with that which was mentioned, lest thou become wearied in thy journey or feel inclined to turn back, or lest thou be overtaken by sadness and sorrow and overcome with despondency, trouble and fatigue.

And yes, He is brief. Later, in the Kitab-i-Iqan, He shows us a little more, but even there He is still brief. This book is only 75 pages or so, and the Iqan is over 200, and this is all from a single verse in the Bible. Imagine how much He could write and expound on this one verse. Now imagine just how many more quotes there are that talk about this promised Day? You can see just how much it would be possible for Him to write about these books of the past.

But this is not why He came.

He did not come to have us looking backwards; He came to turn our vision forward. He wants us to be anxiously concerned with the needs of today, and help move all of humanity forward, ever forward, to that promised Kingdom, over the next thousand years.

These early books of His are such a treasure, and I am so grateful that He took the time to write them, for in them we find this blueprint, this map, of how to be effective teachers for those who are still turned around and dwelling on the past. He has shown us how to reflect on the past, instead, and use the reflection to move more steadily towards tomorrow.

Gems of Divine Mysteries - Study, paragraphs 0 - 5

Wow. How to begin looking at a book like this? Well, I'm fairly simple. I like to do this one paragraph at a time and see what happens.

The essence of the divine mysteries in the journeys of ascent set forth for those who long to draw nigh unto God, the Almighty, the Ever-Forgiving—blessed be the righteous that quaff from these crystal streams!

Paragraph 0, that little introduction just before the invocation. Hmm. I'm immediately reminded of the Four Valleys, where Baha'u'llah says that there are four types of people who actually make progress in their spiritual search. It also reminds me of the introduction to the Hidden Words, "We have taken the inner essence thereof and clothed it in the garment of brevity..." It's really quite amazing that Baha'u'llah is repeatedly taking the divine teachings of the past and distilling the essence for us.

HE IS THE EXALTED, THE MOST HIGH!

O THOU WHO treadest the path of justice and beholdest the countenance of mercy! Thine epistle was received, thy question was noted, and the sweet accents of thy soul were heard from the inmost chambers of thy heart. Whereupon the clouds of the Divine Will were raised to rain upon thee the outpourings of heavenly wisdom, to divest thee of all that thou hadst acquired aforetime, to draw thee from the realms of contradiction unto the retreats of oneness, and to lead thee to the sacred streams of His Law. Perchance thou mayest quaff therefrom, repose therein, quench thy thirst, refresh thy soul, and be numbered with those whom the light of God hath guided aright in this day. 1

Interesting progression there. The letter was received. The question in it was recognized. Then the real question that lay within the heart of the individual was heard. There is a progression of increasing depth there.

And then, if that wasn't enough, God's divine wisdom rains upon him. But what does that wisdom do? It helps the individual get rid of any false teachings that he may have acquired before now. If we look around us and see contradictions, presumably in regards to the prophecies of old and the reality of today, then we have missed the essential oneness that underlies all religions, and even all of creation. This oneness, though, leads us to the Law. Recognition and obedience, those twin pillars found at the very beginning of the Kitab-i-Aqdas.

Encompassed as I am at this time by the dogs of the earth and the beasts of every land, concealed as I remain in the hidden habitation of Mine inner Being, forbidden as I may be from divulging that which God hath bestowed upon Me of the wonders of His knowledge, the gems of His wisdom, and the tokens of His power, yet am I loath to frustrate the hopes of one who hath approached the sanctuary of grandeur, sought to enter within the precincts of eternity, and aspired to soar in the immensity of this creation at the dawning of the divine decree. I shall therefore relate unto thee certain truths from among those which God hath vouchsafed unto Me, this only to the extent that souls can bear and minds endure, lest the malicious raise a clamour or the dissemblers hoist their banners. I implore God to graciously aid Me in this, for unto such as beseech Him, He is the All-Bounteous, and of those who show mercy, He is the Most Merciful. 2

Here Baha'u'llah really seems to be laying it all on the line, what is happening in His life at this moment, as well as His Station, although He doesn't actually specify it. We only see it clearly in retrospect.

He is suffering, as you know from your knowledge of history, at the hands of his half-brother and other faithless Babis. He has received His revelation a number of years earlier, but is still not allowed to divulge it yet. He can't reveal His knowledge, wisdom or power yet. But still, if someone is seeking truth, He is ready to share. Of course, this knowledge is not from Him, but from God, and therefore He implores God to help Him in this.

Know then that it behoveth thine eminence to ponder from the outset these questions in thy heart: What hath prompted the divers peoples and kindreds of the earth to reject the Apostles whom God hath sent unto them in His might and power, whom He hath raised up to exalt His Cause and ordained to be the Lamps of eternity within the Niche of His oneness? For what reason have the people turned aside from them, disputed about them, risen against and contended with them? On what grounds have they refused to acknowledge their apostleship and authority, nay, denied their truth and reviled their persons, even slaying or banishing them? 3

I don't actually know what the questions are that the man asked Baha'u'llah, but they were probably of a similar nature to those that the uncle of the Bab asked, which resulted in the revelation of the Kitab-i-Iqan. He probably asked about the prophecies of old and how the Bab fulfilled them, or something of that nature. Here Baha'u'llah gently steers him away from those particular things and to the more appropriate question: Why were the Messengers of the past denied?

O thou who hast set foot in the wilderness of knowledge and taken abode within the ark of wisdom! Not until thou hast grasped the mysteries concealed in that which We shall relate unto thee canst thou hope to attain to the stations of faith and certitude in the Cause of God and in those who are the Manifestations of His Cause, the Daysprings of His Command, the Treasuries of His revelation, and the Repositories of His knowledge. Shouldst thou fail in this, thou wouldst be numbered with them that have not striven for the Cause of God, nor inhaled the fragrance of faith from the raiment of certitude, nor scaled the heights of the divine unity, nor yet recognized the stations of divine singleness within the Embodiments of praise and the Essences of sanctity. 4

I find it interesting that knowledge is a wilderness, and wisdom is an ark. When I think of wilderness, I think of both natural beauty as well as inherent danger. The ark connotes a peaceful haven amidst a storm. Perhaps He is emphasizing that our knowledge can be misleading. It is beautiful and wonderful, but fallible. Wisdom, though, can help steer us safely through any dangers that may lie in wait in the wilderness.

At this point He begins to explain the importance of what He is saying. If we really want to achieve faith and certainty, then we need to deeply understand what He is saying. And here, again, He offers us another interesting path. We have to work hard for this Cause of God. If we truly work hard, then we can achieve faith, which He seems to imply comes from certainty. From this we may begin to get an understanding of the oneness, the essential singularity, of God. When we begin to understand the true meaning of this profound oneness of God then we can begin to get a better appreciation of the unity of all the Manifestations.

Strive then, O My brother, to apprehend this matter, that the veils may be lifted from the face of thy heart and that thou mayest be reckoned among them whom God hath graced with such penetrating vision as to behold the most subtle realities of His dominion, to fathom the mysteries of His kingdom, to perceive the signs of His transcendent Essence in this mortal world, and to attain a station wherein one seeth no distinction amongst His creatures and findeth no flaw in the creation of the heavens and the earth. 5

So what does He tell us to do? "Strive". Work hard that the veils before us may be lifted from our heart. And isn't that interesting? We normally think of a veil as being before the face, but here it is the face of the heart that is veiled. And if it is lifted? Well, just look at those rewards.



Well, for a first read after a long time, and in the middle of the day while fasting, that was difficult. I'm certain there is so much more in here, but I kind of have to stop for now. If there is anything you would like to add, dear Reader, I would be most grateful.

Gems of Divine Mysteries, a study - Intro

Most every year during the Fast, I choose a single book from the Writings to study. This year it is Gems of Divine Mysteries. And this year, I want to study it with you! Yes, you, dear Reader.

It has been a number of years since I have read it, and honestly, I don't recall much, so this should be interesting. Now, there are 117 paragraphs, not counting the little "intro" paragraph, over 19 days. So 6 or 7 paragraphs a day should take us through to the end of the Fast.

I'll copy the paragraphs at the beginning of the post, read them, and then toss down some thoughts. You can add your thoughts in the comments.

Sound good?

Now, before we begin, just a little history. This book was written while Baha'u'llah was still in Baghdad, which, as you know, means that it was before He declared His mission. This was at a time when a number of people would come to Him to enquire about the Bab, seeking guidance, usually about how it could possibly be that He was a Messenger from God.

This was also around the same time that He wrote the Hidden Words, the Kitab-i-Iqan (the Book of Certitude), the eleven valleys (The Seven Valleys, and The Four Valleys), and many other amazing works. These are the books that, in my own personal opinion, help set the stage for recognizing a Manifestation and preparing us to receive the Revelation from Baha'u'llah in preparation for the future civilization that awaits us. These works generally clarify previously obscure terms, such as "resurrection" or "Day of Judgment", and give us greater understanding of the various prophecies relating to this Day.

Baha'u'llah Himself writes, of this book, "This treatise was written in reply to a seeker who had asked how the promised Mihdí could have become transformed into ‘Alí-Muḥammad (the Báb). The opportunity provided by this question was seized to elaborate on a number of subjects, all of which are of use and benefit both to them that seek and to those who have attained, could ye perceive with the eye of divine virtue."

Are we ready?

Well, no time like the present, so here goes. I'll begin in the next post.

Beautiful Words

Last night my son and I were talking about the Kitab-i-Iqan, the Book of Certitude. It was his 13th birthday and for some reason, we found ourselves talking about this marvelous book. There was something he asked about, I can't recall what it was, but I found myself talking about the wonder of the Guardian's translation.

Now, you have to understand, my son is bi-lingual. I am most definitely not, unless you count my ability to speak the native language of Jibr, Jibberish. He is fluent in both French and English, so he knows quite a bit about translation, even at the tender (read: awesome) age of 13. At least, he knows quite a bit more than I do about the difficulties involved in going between two languages.

Anyways, he asked me some question, and I found myself going to the bookshelf to get both the Kitab-i-Iqan that we know and love, and a copy of The Book of Ighan, an earlier translation of the same work. From there, we decided to compare the two translations.

What did we find? Well, here goes.

From The Book of Ighan:

The following chapter explains that verily the servants (of God) shall never attain to the shore of the Sea of Knowledge except by complete severance from all that is in the heavens and earth.
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 Beyan.

From The Book of Certitude:

No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayan.

To start, he said that the while the first translation was good, as far as he knew, the second one was beautiful. I thought that was a good observation, and a good beginning.

The next thing we noticed was that the first translation seemed to be looking forward, explaining what we were going to see in the following pages. This, incidentally, was reinforced with the very next sentence, which began "The essence of this chapter is..." Again, it was looking forward to see where we were going.

Shoghi Effendi, however, translated that first paragraph as a passage unto itself. When you look at it in the book, it is in a different type-face, removed from the rest of the text like an introductory quote, or something. This difference is further demonstrated by the next sentence which starts "The essence of these words is this..." It's looking backwards. It draws our attention back to these opening words, further emphasizing their importance. And if you've ever read my blog on the Kitab-i-Iqan, you'll know how often throughout the text my friend and I refer back to this opening paragraph, seeing in it numerous clues as to how we should approach the rest of the text. This slight emphasis of the Guardian's has, for me at least, proven crucial to my reading of the whole text.

The next thing we noticed was the word "shore", or "shores". In the first translation it's singular, while it is plural in the second. This may not seem significant at first, but upon reflection the singular implies that there is only one correct perspective. It seems to say that there is a single shore that we are all trying to reach. The plural accommodates numerous perspectives. You and I, dear Reader, may both be on the shores of the Pacific Ocean and yet still be continents away from each other. We are still seeing the same body of water, just different parts of it. By translating this word as a plural, Shoghi Effendi is helping us see a greater breadth to this concept than we might have otherwise gotten.

And this leads us to the next difference. In the first translation, it is the Sea of Knowledge, while the second is the Ocean of True Understanding. A sea, as you know, is a lot smaller than an ocean, so once again the Guardian is expanding our vision. But it not just knowledge, this body of water, it is true understanding. This is important when you think about the difference between knowing something, like e=mc2, and truly understanding it. Understanding, especially true understanding, is far deeper than merely knowing.

This continues on to another difference, being severed from the world and being detached from it. When you are severed from something, there is no direct connection. There is a complete separation, a division. It implies that we are to have no connection whatsoever with the world around us. Shoghi Effendi, instead, chose to use the more unifying word "detached". In this context, it implies that there is a connection, but that you are objective about it. This distinction is crucial throughout Part 1, as we are regularly told to "consider the past" and reflect on what we already know and accept. We should, however, not be so attached to our perspective or interpretation that we close ourselves off to any other way of seeing. If there is any overarching theme in the first half of this book, I would say that this is it. Don't throw away all that you have learned in your life, both your knowledge and your experience, but instead use it while still keeping an open mind. God and history have led us to where we are today, and the lessons we can learn from the past are too numerous to count. And one of these great lessons is that we will always know more tomorrow than we do today, so never close yourself off to learning.

This leads us on to the next sentence, beginning with "sanctify". In the first case we are to sanctify ourselves, but Shoghi Effendi focuses us on sanctifying our souls. In the first case, it may be the body that we cleanse, or perhaps our mind, but in the second, it is particularly our souls with which we should be concerned. There is so much that can be said about this, but I am sure you already know it, dear Reader.

In the first translation, God has ordained for us a particular station. It is as if there is a command from on high that we must follow. It reads like a commandment. The second, in which God has destined for us this same station, it is something to which we are being led. The difference here, subtle as it is, is the same as being pushed from behind as opposed to drawn forward. In both cases we end up at the same point, but the second one is so much more in line with Baha'u'llah's teachings.

Finally, in both cases we are entering a tabernacle, the sacred tent containing the Holy of Holies. In the first case, though, it has been "elevated in the Heaven of the Beyan", while in the Guardian's translation it has "been raised in the firmament of the Bayan". What's the difference? Well, heaven, in most cases would be seen as a place. You can just picture this beautiful garden in which a big tent is raised. Nice as this is, it's not quite the best picture to convey what He is referring to. The Guardian chose to use the word "firmament", which is a bit different. It is the dome of the sky. It conveys a grandeur to the Bayan that heaven, on its own, does not. The former is a place that seems to be distant from here, while the latter covers and embraces all that we see. It is very intimately interconnected with this world, while at the same time being part of this otherworld, too.

In all cases, the Guardian continually broadened our vision with his choice of words, and reinforced an interconnectedness with everything around us, encouraging us, through his choice of terms, to be "intimately concerned" with what is going on in the world. Concerned, but still detached.

My son and I had no idea just how profoundly different Shoghi Effendi's translation would be, but upon reflection we both have a far deeper appreciation for his consummate skill as both a translator and an interpreter.

Even More on that Fourth Valley

As you may know, dear Reader, my wife and I have been studying The Four Valleys for a little while now. We use the time that our son, who just turned 13 today, is at his junior youth spiritual empowerment group to study. After all, it is a good way to put the time to use. We've noticed a number of other families using the time to go grocery shopping, or other such things, but we feel it is far more important to spend our time in a similar study to what he is doing. That's just us.

Anyways, The Four Valleys.

We're coming to the end of our little study of this slender volume, just finishing up a look at the fourth valley.

To recap, the book begins with a customary berating of the recipient, "You never write. You never phone. Your mother and I have been so worried." Or something like that. But Baha'u'llah doesn't leave it at the level of the trivial, of course not. He makes it very relevant. When I read it from the perspective of God writing humanity, it makes so much more sense. "Have I ever abandoned you? So why have you abandoned Me?" He says that He understands that the recipient is heading off to go teaching. And He ends this introduction with a very telling statement: "Those who progress in mystic wayfaring are of four kinds." As I've mentioned before, He is not referring to all people, just those that actually make progress in this journey.

From there, He describes these four types fairly briefly, describing the highest form of each type. The first makes progress by examining the self, the second through reason, and the third through love. And it is worth repeating: He doesn't describe the limitations inherent in each of these three paths, but describes the highest form of each one. And by doing so, we can recognize the way in which an individual learns, which path they will resonate with, which in turn means we can then be more effective as a teacher.

But what about the fourth type? This is the path that unites the other three. Now, this is not how He describes it. He talks about Messenger of God, the Manifestation. He describes that soul that wields "divine authority in the court of rapture with utter gladness", "they who issue their commands, and they send down gifts according to each mans deserving."

He says that this is "the realm of full awareness, of utter self-effacement", and that "love is no pathway to this region". In other words, as far as I can tell, He is saying that the limitations of the other three valleys become a barrier to this one. Full awareness? When you have full awareness, you have no need for reason, for all becomes obvious. Utter self-effacement? There is no place for the self here. And even love cannot lead you to this realm. So while it unites the previous three valleys in one way, it is also sanctified above each of them, when looking at it from the highest ideal.

The very beginning of this valley is also interesting, for He reminds us that "He doth what He willeth". Why is this so crucial? Well, and this is just my personal opinion, it reminds us of the importance of being detached from our own preconceptions. If we understand the prophecies of old, for example, to mean one thing, but they are fulfilled in another way, then our preconception becomes a barrier to recognition. Baha'u'llah spends almost the entirety of Part 1 of the Kitab-i-Iqan on this very theme. This idea is so important that it really cannot be overestimated. It reminds us that the position of the Manifestation is so profound that we cannot attach anything to it from our own perspective.

To get a better understanding of this, Marielle and I talked about our own love for each other. I could love her because of her physical beauty, but then when she gets old, she may lose some of that beauty, It's hard to believe, I know, but it is possible. And if that were the basis of my love, then I would no longer love her.

Or suppose I loved Jesus because He rose from the dead. If that were the case, then I would not love Muhammad, because this does not apply to Him.

No. I love Marielle because of the virtues she shows. The more she reflects these attributes of her Creator, the more I love her. And the same with Jesus. I love the Light He shines forth, which is why I also love Muhammad, as well as all the other Manifestations.

Recognizing the absolute authority of the Manifestations means being detached from any of the reasons I may think are the cause of my love. It doesn't mean not having these reasons, just not being attached to them to the point where they may be a barrier to any of the other Manifestations. But this seems impossible to me. I mean I can strive for that, but I sense in the very core of my being that I will always be attached to some aspect of the Messenger I follow. Perhaps this is why He refers to it as "a bottomless sea which none shall ever fathom".

It is also important to recognize that this view flies in the face of "authority". Those leaders of society, of religions, all have their views. They defend those views, which are completely enmeshed with their egos, literally to the death. This is, perhaps, why He says "were he to reveal but its faintest trace, they would assuredly nail him to the cross".

But if someone were to appear who really was seeking, with that true sense of detachment, then Baha'u'llah would without any hesitation share this. No fear would ever stop the true teacher.

In fact, if someone were to appear who was ready to listen with an open heart, then Baha'u'llah would even speak in Persian, if necessary, for the true lover can communicate their love in any language. Oh, and this little couplet here, see the Fourth Valley for details, confused Marielle for a moment. What is this about language? Well, look at Catholicism. They thought for centuries that you could only truly communicate spiritual ideals through Latin. In Islam, they thought the same with Arabic. But Baha'u'llah is tossing this aside. You can communicate in any language you want, even though some may say otherwise.

He is willing to be fully exposed to these attacks, if necessary, like an open oyster. "See, our hearts come open like shells, when He raineth grace like pearls". Just imagine how exposed an oyster is when its shell is fully open.

So ready is He to accept persecution for God's sake that He would even reward His persecutors, if it were allowed. (As you can see, I'm basically following the verses in the book next to me.)

Oh, this is such a rich Valley. There is so much in here, if we take the time to really explore it. With such beautiful poetical phrases He gives us just a glimpse of the realm of the Manifestations, luring us forward in our own spiritual development, trying to get us to reach beyond our own limitations and strive to become something more.

And don't forget, it isn't that we are barred from this Valley. We aren't. We can still reach God through it, but just at a lower level than the Manifestations. Baha'u'llah, in each of these valleys, is giving us the highest ideal in each of them, and here, in this fourth valley, that highest ideal is the path of the Manifestation. They use awareness of the self, reason and love, but are not limited by any of them. And we, too, can do the same.

This fourth valley is but another path to walk on our way to try and reach an understanding of our Creator. It is the fourth path we can walk as we "progress in mystic wayfaring". And when we use all three faculties together, self-awareness, reason and love, our path will likely be far more effective. We will likely travel a greater distance in our search for the Beloved.

As He says at the end there, "Obey Me and I shall make thee like unto Myself". "Seek fellowship with none until thou hast found Me, and whenever thou shalt long for Me, thou shalt find Me close to thee."

A Seed of Justice

It is said by some that everything in the Baha'i teachings is found in its seed form in the Hidden Words.

Well, that sounds kind of neat, but I wonder if it's true. After all, the preamble begins: "This is that which hath descended from the realm of glory, uttered by the tongue of power and might, and revealed unto the Prophets of old."

He doesn't say that it's the beginning of what's to come, but instead that which was given to those "Prophets of old".

Ok. Fair enough. But given that I have read in so many other places that the Hidden Words contain the nascent beginnings of all the teachings of the Faith, I've decided to look into it for myself. The easy way to do this, of course, is to look at some teaching and then see if I can find a Hidden Word that begins to discuss it. Well, not too difficult, that. Most of the teachings I've done this with have proven this to be true so far.

But just the other day I decided to try this in reverse.

I was reading the Hidden Words, as I am wont to do, and decided to ask myself, "Self", I said, "what teaching arises from this particular Hidden Word?"

You see, rather than working backwards to try and find some starting point, I decided to look at the starting point and work forwards. It was an interesting exercise.

The Hidden Word that I was reading that particular morning was the second one in the Arabic: "O Son of Spirit! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes."

As I was reading, the thought just occurred to me, what if I read it as if He were talking about the Universal House of Justice?

And this is what came out:

O Son of Spirit! The best beloved of all things in My sight is the Universal House of Justice. Don't turn away from them if you desire Me. And do not neglect it, so that I may confide in you.

By the aid of the Universal House of Justice, you will see with your own eyes, and not through anyone elses. With their aid, you will be able to know through your own knowledge, and not settle for those things that your neighbours believe.

Ponder this in your heart, and think about your own responsibilities in life. Really think about it, deeply. This is your responsibility.

Verily, the Universal House of Justice is My gift to you. They are the sign of My loving-kindness. Set it before your eyes.