Gems of Divine Mysteries - Study, paragraphs 26 - 30

One paragraph at a time. That's what I need to remember. Sometimes the ocean of Baha'u'llah's Revelation can seem overwhelming, especially when trying to write down ones thoughts about any particular work. But, as the Master would say, "Little. Little. Day by day."

Just one paragraph.

Alas, alas, for that which befell Him Who was the Manifestation of the Self of God, and for that which He and His loved ones were made to suffer! The people inflicted upon them what no soul hath ever inflicted upon another, and what no infidel hath wrought against a believer or suffered at his hand. Alas, alas! That immortal Being sat upon the darksome dust, the Holy Spirit lamented in the retreats of glory, the pillars of the Throne crumbled in the exalted dominion, the joy of the world was changed into sorrow in the crimson land, and the voice of the Nightingale was silenced in the golden realm. Woe betide them for what their hands have wrought and for what they have committed! 26

Ok. Who is He talking about? Muhammad, right? I mean, that's Who is quoted in the previous paragraph when He says they "failed to attain unto His beauty". So I think it's a safe bet that He's talking about Muhammad.

When I read this, it occurs to me that the Manifestations have All suffered this persecution. And while many may feel that these Messengers are so strong and powerful that They don't feel these pains inflicted upon Them, as if They have some sort of super divinity armour, I suspect that the truth is more tragic than that. I suspect that They are actually so much more aware of both Themselves and the world around Them that They feel it even more acutely than we would. I mean, just read that second to last sentence again. That  speaks of such suffering and sorrow.  Truly, "Woe betide them" who caused such suffering.

Hearken then unto that which the Bird of Heaven uttered, in the sweetest and most wondrous accents, and in the most perfect and exalted melodies, concerning them—an utterance that shall fill them with remorse from now unto “the day when mankind shall stand before the Lord of the worlds”: “Although they had before prayed for victory over those who believed not, yet when there came unto them He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!” Such indeed are their condition and attainments in their vain and empty life. Erelong shall they be cast into the fire of affliction and find none to help or succour them. 27

Even though He suffered so much at their hands, He still warned them of what was to come. He, in effect, is warning us. This is the day when all of mankind is standing "before the Lord of the worlds", and Baha'u'llah is reminding us that we are faced with the exact same question that those people of Muhammad's day faced: Do we accept, or do we turn away? They prayed for the Promised One to come, as so many people today pray for the return of Christ. They long to be proven right, to feel that they are of the chosen ones, as does anyone who says "We're right and everyone else is wrong." But in the end, it all depends on how we respond to the summons of God.

We know Who is coming, or Who came. All the Books of the past have told us. It doesn't matter what we accomplish in the eyes of men, here on this world. What mattes is how we act, whether or not we accept the new Messenger. And don't forget, recognition and obedience are those twin pillars in that first  paragraph of the Kitab-i-Aqdas. Nobody can help us in this endeavour, this recognition and obedience. It is all up to us.

Be not veiled by aught that hath been revealed in the Qur’án, or by what thou hast learned from the works of those Suns of immaculacy and Moons of majesty, regarding the perversion of the Texts by the fanatical or their alteration by their corruptors. By these statements only certain specific and clearly indicated passages are intended. In spite of My weakness and poverty, I would assuredly be able, should I so desire, to expound these passages unto thine eminence. But this would divert us from our purpose and lead us astray from the outstretched path. It would immerse us in limited allusions and distract us from that which is beloved in the court of the All-Praised. 28

As we strive to recognize, though, we should let nothing become a veil between us and the Manifestation. If something we have read in our holy Book becomes a veil, then we have misunderstood it. If some action performed by the saints of our Faith leads us astray, then we have misunderstood this action.

As for the often cited "perversion of the texts", which I have had told to me, this only refers to a particular set of passages that is clearly indicated. And either way, it is a distraction from the real heart of the argument. When discussing this important topic, that of recognition, we should not allow ourselves to distracted by trivialities.

O thou who art mentioned in this outspread roll and who, amidst the gloomy darkness that now prevaileth, hast been illumined by the splendours of the sacred Mount in the Sinai of divine Revelation! Cleanse thy heart from every blasphemous whispering and evil allusion thou hast heard in the past, that thou mayest inhale the sweet savours of eternity from the Joseph of faithfulness, gain admittance into the celestial Egypt, and perceive the fragrances of enlightenment from this resplendent and luminous Tablet, a Tablet wherein the Pen hath inscribed the ancient mysteries of the names of His Lord, the Exalted, the Most High. Perchance thou mayest be recorded in the holy Tablets among them that are well assured. 29

And here is the promise, again. The man who received this Tablet was, in reality, mentioned by Baha'u'llah. What an incredible bounty this is. Now, he has to show himself worthy of such a bounty. We have read over and over in so many of Baha'u'llah's writings to cleanse our heart, to sanctify ourselves, to strive to make ourselves pure, and here He gives us some clues as to how we can do this: Forget this "blasphemous whispering and evil allusion". Ignore it. Drive it out of our heart. Only then will be able to recognize. It reminds me of perfumery. You may have a rotten scent in your nose, and only when you cleanse it, say with the cleansing scent of coffee, will you be able to smell and appreciate the beauty of the attar of rose. Or perhaps it is like a good meal. You may eat something spicy and very flavorful, and this will bar you from truly appreciating the subtlety of flavour in the next course. You have to cleanse your palate with a sorbet.

Also, this reference to Joseph is, to me, another interesting one. When I think of that story, I approach it from the Jewish perspective, having grown up in that culture. What, I have to ask myself, happened to those people who did not attain the presence of Joseph in Egypt? They suffered. They starved. They died. The worst drought in living memory was going on at the time. So, to me, if we do not seek refuge within the faith of Baha'u'llah, then we are stuck outside in the wilderness around Egypt at that time of the drought. Not a good place to be.

O thou who art standing before My Throne and yet remain unaware thereof! Know thou that whoso seeketh to scale the summits of the divine mysteries must needs strive to the utmost of his power and capacity for his Faith, that the pathway of guidance may be made clear unto him. And should he encounter One Who layeth claim to a Cause from God, and Who holdeth from His Lord a testimony beyond the power of men to produce, he must needs follow Him in all that He pleaseth to proclaim, command and ordain, even were He to decree the sea to be land, or to pronounce earth to be heaven, or that the former lieth above the latter or below it, or to ordain any change or transformation, for He, verily, is aware of the celestial mysteries, the unseen subtleties, and the ordinances of God. 30

Ah, once again, He alludes to His Station. We are standing at the very Throne of God, and yet we are unaware.

We may desire to understand what He is referring to, but it is not just going to be handed to us. We have to work for it. We have to work hard, strive for it. And this is not the same for all of us. My striving will be different from yours, for we each "strive to the utmost of (our own) power and capacity". This is one of those times where I am so grateful for my own low capacity. I look at the struggle of some of those around me and thank God that I am unable to do that much, for then I would have to.

Another point that catches my attention here is that part about what He can claim. He can "decree the sea to be land, or... pronounce the earth to be heaven, or that the former lieth above the latter or below it". When I think about what we can do on the sea today, it seems to me that it is like the land, in many ways. We farm it, live on it, and do all sorts of amazing  things with it, even if not too wisely at times. And isn't part of the purpose of Baha'u'llah's Revelation to transform this earth into a heaven? It really is an interesting choice of phrases He used here.

Were the peoples of every nation to observe that which hath been mentioned, the matter would be made simple unto them, and such words and allusions would not withhold them from the Ocean of the names and attributes of God. And had the people known this truth, they would not have denied God’s favours, nor would they have risen against, contended with, and rejected His Prophets. Similar passages are also to be found in the Qur’án, should the matter be carefully examined. 31

In the end, if we were to really look at what has happened in the past with previous Manifestations, and judge fairly, then it would be relatively simple for us to recognize the next Manifestation. We would not allow the poetical prophecies of the past nor the words of the foolish leaders to veil us from His presence.

It all seems so simple, in retrospect, but still, even today there are so many that deny.

Gems of Divine Mysteries - Study, paragraphs 21 - 25

Having imparted unto thee, beneath countless veils of concealment, certain hidden mysteries, We now return to Our elucidation of the Books of old, that perchance thy feet may not slip and thou mayest receive with complete certitude the portion which We shall bestow upon thee of the billowing oceans of life in the realm of the names and attributes of God. 21

This is an interesting paragraph. He seems to be telling the reader that He has already told him some of the divine mysteries. So what were they? There are probably layers upon layers of meaning to this. It could refer to the point about remembering why people denied the Messengers of the past. It could refer to some of those subtle pathways in the poetical descriptors. It could refer to His own oblique references to His Station. Either way, what He has already revealed here is "beneath countless veils of concealment". To me, this is a good indication to keep reading, keep looking, keep studying. There is far more here than meets the eye.

It is recorded in all the Books of the Gospel that He Who is the Spirit spoke in words of pure light unto His disciples, saying: “Know that heaven and earth may pass away, but my words shall never pass away.” As is clear and evident to thine eminence, these words outwardly mean that the Books of the Gospel will remain in the hands of people till the end of the world, that their laws shall not be abrogated, that their testimony shall not be abolished, and that all that hath been enjoined, prescribed, or ordained therein shall endure forever. 22

Now we're going back to the Gospel, and He is drawing our attention to this singular quote, and even gives us the outward meaning, that meaning which has been such a veil to so many people for so long.

O My brother! Sanctify thy heart, illumine thy soul, and sharpen thy sight, that thou mayest perceive the sweet accents of the Birds of Heaven and the melodies of the Doves of Holiness warbling in the Kingdom of eternity, and perchance apprehend the inner meaning of these utterances and their hidden mysteries. For otherwise, wert thou to interpret these words according to their outward meaning, thou couldst never prove the truth of the Cause of Him Who came after Jesus, nor silence the opponents, nor prevail over the contending disbelievers. For the Christian divines use this verse to prove that the Gospel shall never be abrogated and that, even if all the signs recorded in their Books were fulfilled and the Promised One appeared, He would have no recourse but to rule the people according to the ordinances of the Gospel. They contend that if He were to manifest all the signs indicated in the Books, but decree aught besides that which Jesus had decreed, they would neither acknowledge nor follow Him, so clear and self-evident is this matter in their sight. 23

"Sanctify thy heart..." This is the beginning of the Kitab-i-Iqan, later on in His writings. It is, in so many ways, the starting point on the path to truth. If we sanctify our heart, then we have a chance of illuminating our soul. And only then can our eyesight be truly sharp. Only then can we hear those divine Birds, the Manifestations of God. And only when we truly hear Them, listen to what They say with an open mind, striving to understand, can we begin to understand the meaning behind these words. Without the sanctification of our soul, we never even have the chance of stepping on this path.

Here Baha'u'llah is not only referring to the Christians denying Muhammad, but He is also alluding to the Muslims denying the Bab, just in case that wasn't obvious. but yes, I'm sure it was. That's just me, Mr Obvious, during the Fast.

This is an instance, according to Baha'u'llah, where they have "tied up the hands" of God, trying to force Him to act according to their standards, never realizing that Jesus, Himself, did not accord to the standards of men.

Thou canst indeed hear the learned and the foolish amongst the people voice the same objections in this day, saying: “The sun hath not risen from the West, nor hath the Crier cried out betwixt earth and heaven. Water hath not inundated certain lands; the Dajjál hath not appeared; Sufyání hath not arisen; nor hath the Temple been witnessed in the sun.” I heard, with Mine own ears, one of their divines proclaim: “Should all these signs come to pass and the long-awaited Qá’im appear, and should He ordain, with respect to even our secondary laws, aught beyond that which hath been revealed in the Qur’án, we would assuredly charge Him with imposture, put Him to death, and refuse forever to acknowledge Him”, and other statements such as these deniers make. And all this, when the Day of Resurrection hath been ushered in, and the Trumpet hath been sounded, and all the denizens of earth and heaven have been gathered together, and the Balance hath been appointed, and the Bridge hath been laid, and the Verses have been sent down, and the Sun hath shone forth, and the stars have been blotted out, and the souls have been raised to life, and the breath of the Spirit hath blown, and the angels have been arrayed in ranks, and Paradise hath been brought nigh, and Hell made to blaze! These things have all come to pass, and yet to this day not a single one of these people hath recognized them! They all lie as dead within their own shrouds, save those who have believed and repaired unto God, who rejoice in this day in His celestial paradise, and who tread the path of His good-pleasure. 24

Ah, there we go. See? What did I tell you? The objections of the Christians to Muhammad are the same objections of the Muslims to the Bab.

But there is more to it than just that, of course. Once again, He is not just tossing off random phrases alluding to the End Times. He is laying out a path for us. The Day has dawned, and the Trumpet is calling the people to gather together. The Balance is marching them forward, dividing them into their respective groups. How? By their reaction to the divine Verses. As the Day progresses from sunrise towards full morning, as the stars once visible in the dark night-sky are no longer seen, everyone is coming to join this throng. And as they join, they are all being divided into their groups. The Spiritual breezes are gently blowing in the morning and those that are deemed "angels", those that have reacted favorably to these manifest Verses, are arrayed as an army, the Army of Light. They are the ones that will bring into being Paradise, here on earth.

But there is one last phrase: "...and Hell made to blaze!" We often read this as if some people go off to heaven and others go down to hell. But I don't think that's what He is saying. It seems to me that a truer Hell is right here in our midst, blazing away, consuming those that are caught up in the fires of their own passions. Whether these passions find their origin in political or religious fanaticism, whether they are the effect of greed or lust, addiction or ego, these passions are destroying all they effect. We see it so clearly around us today, not just in the time of the Blessed Beauty. "These things have all come to pass..." As we read the news, or our social media feeds, or even talk to those people on the streets, we see countless masses who appear as if dead to the true world of the spirit. It really does seem to be only a few "who rejoice in this day".

Veiled as they remain within their own selves, the generality of the people have failed to perceive the sweet accents of holiness, inhale the fragrance of mercy, or seek guidance, as bidden by God, from those who are the custodians of the Scriptures. He proclaimeth, and His word, verily, is the truth: “Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.” Nay rather, they have turned aside from them and followed instead the Sámirí of their own idle fancies. Thus have they strayed far from the mercy of their Lord and failed to attain unto His Beauty in the day of His presence. For no sooner had He come unto them with a sign and a testimony from God than the same people who had eagerly awaited the day of His Revelation, who had called upon Him in the daytime and in the night season, who had implored Him to gather them together in His presence and to grant that they may lay down their lives in His path, be led aright by His guidance and illumined by His light—this very people condemned and reviled Him, and inflicted upon Him such cruelties as transcend both My capacity to tell and thine ability to hear them. My very pen crieth out at this moment and the ink weepeth sore and groaneth. By God! Wert thou to hearken with thine inner ear, thou wouldst in truth hear the lamentations of the denizens of heaven; and wert thou to remove the veil from before thine eyes, thou wouldst behold the Maids of Heaven overcome and the holy souls overwhelmed, beating upon their faces and fallen upon the dust. 25

Once again, He tells us to not take His word for it. Check with those whose job it is to know the scriptures. You will see that He really is telling the truth. These things He is saying really are in the Gospels. The Christians really have said these things in regard to Islam. The Muslims really are saying these things about the Bab. It's still true today.

This, in so many ways, is the ultimate expression of the importance of the independent investigation of truth. A Messenger of God is telling us, in His own words, to not take His word for it. See what He is pointing out, and then verify it for yourself.

Wonderful. Truly wonderful.

Gems of Divine Mysteries - Study, paragraphs 17 - 20

A proper study of any text, as you know dear Reader, requires numerous reads of said text. It requires analysis of the overall structure of the piece, a look at the outline, and a review of each part in terms of the overall goal.

This is not such a study.

It is just my own first read-through, mixed with my immediate impressions. I mean, I've read this before, but it has been so long that I really don't remember much, if anything.

Besides, this is also the Fast, so any ridiculous thoughts that find their way into this blog I can blame on lack of food, as opposed to any other ridiculous thoughts that find their way here during other times of the year. I'm not sure what I'll blame those on.

Anyways where were we? Oh, yes. Paragraph 17.

O thou who hast soared to the realm of guidance and ascended to the kingdom of virtue! Shouldst thou desire to apprehend these celestial allusions, to witness the mysteries of divine knowledge, and to become acquainted with His all-encompassing Word, then it behoveth thine eminence to inquire into these and other questions pertaining to thine origin and ultimate goal from those whom God hath made to be the Wellspring of His knowledge, the Heaven of His wisdom, and the Ark of His mysteries. For were it not for those effulgent Lights that shine above the horizon of His Essence, the people would know not their left hand from their right, how much less could they scale the heights of the inner realities or probe the depths of their subtleties! We beseech God therefore to immerse us in these surging seas, to grace us with the presence of these life-bearing breezes, and to cause us to abide in these divine and lofty precincts. Perchance we may divest ourselves of all that we have taken from each other and strip ourselves of such borrowed garments as we have stolen from our fellow men, that He may attire us instead with the robe of His mercy and the raiment of His guidance, and admit us into the city of knowledge. 17

It seems to me that Baha'u'llah is alluding to the fact that He is "the realm of guidance". Even though this was revealed before He announced His Station, He often says that only a Manifestation of God can unravel these mysteries, and then says He will do so. Isn't He tacitly admitting His Station?

But here, which questions is He referring to? I would presume the questions that He told this man to ponder in the previous paragraph. Where can you turn for guidance? What will happen to you when you die? If it weren't for the Manifestations of God, He is saying, people would be completely ignorant, so turn towards Them.

Then He reiterates a statement that He often makes: Don't be satisfied with the standard set forth by other people. Scholars, as any academe knows, often boost their own egos by how they can quote and manipulate the writings of other men to prove some point or other. They build themselves up by taking little thoughts from others and repackaging it as if it were their own. Don't waste your time, He seems to be saying. Go to the Source of all guidance.

Whosoever entereth this city will comprehend every science before probing into its mysteries and will acquire from the leaves of its trees a knowledge and wisdom encompassing such mysteries of divine lordship as are enshrined within the treasuries of creation. Glorified be God, its Creator and Fashioner, above all that He hath brought forth and ordained therein! By God, the Sovereign Protector, the Self-Subsisting, the Almighty! Were I to unveil to thine eyes the gates of this city, which have been fashioned by the right hand of might and power, thou wouldst behold that which none before thee hath ever beheld, and wouldst witness that which no other soul hath ever witnessed. Thou wouldst apprehend the most obscure signs and the most abstruse allusions, and wouldst clearly behold the mysteries of the beginning in the point of the end. All matters would be made easy unto thee, fire would be turned into light, knowledge and blessings, and thou wouldst abide in safety within the court of holiness. 18

When we enter "the city of knowledge" we will see the connections between all the pieces of knowledge that scientists struggle hard to uncover. It was likely no surprise to those who understood the unity of God, for example, when the scientists recognized that magnetism and electricity were the results of the same force. You see, there is only one creation. Everything within that creation is related to everything else. This doesn't mean that we understand how they are related, for it is the sciences that uncover that mystery, but from religion, we know that they are. It is these religious truths that help the scientists know where to look to make even more amazing discoveries.

It's also interesting to me that He talks about "acquiring from the leaves of its tree a knowledge and wisdom". Leaves, as you know, draw down the energy from the sun and convert it to food for the plant. It is also an odd fact that a tree that has no leaves is dead, and will not return to bloom the next spring. An Aboriginal elder told me this many years ago, and every year it has proven true. In another passage, Baha'u'llah alludes to the leaves of faith being akin to truthfulness. He says, "Regard thou faith as a tree. Its fruits, leaves, boughs and branches are, and have ever been, trustworthiness, truthfulness, uprightness and forbearance." If you compare the two parts, then you see that the leaves line up with truthfulness, being the second in each list. So, if your tree of faith does not have the leaves of truthfulness, I presume, than it cannot draw down the power from the light of God, and will die. It will only be fit for the fire, so to speak.

To me, if we acquire these leaves of truth, learn from the sciences and deeply investigate reality, then we will acquire "a knowledge and wisdom encompassing such mysteries of divine lordship as are enshrined within the treasuries of creation". And when I see the wonders that have been created through our investigations into science and creation, the truth of this statement becomes even more profound to me.

Bereft, however, of the essence of the mysteries of His wisdom, which We have imparted unto thee beneath the veils of these blessed and soul-stirring words, thou wouldst fail to attain unto even a sprinkling of the oceans of divine knowledge or the crystal streams of divine power, and wouldst be recorded in the Mother Book, through the Pen of oneness and by the Finger of God, amongst the ignorant. Nor wouldst thou be able to grasp a single word of the Book or a single utterance of the Kindred of God concerning the mysteries of the beginning and the end. 19

But if we don't investigate the spiritual reality along with the physical one, than it is all worth nothing. If we don't see the underlying harmony and unity within all of creation, then we are missing the larger picture. We are stuck seeing only the pieces of the puzzle and not the overall image.

Baha'u'llah, in all His writings, is continually steering us to a greater understanding of the concept of unity. The paths He outlines for individuals are the same paths He outlines for all humanity as a body. In the Seven Valleys, He describes the path of search for a single person, but we can also see it as the larger path that humanity is taking. We can see, in a sense, Judaism as a search for the concept of a singular God. Christianity is, obviously, all about love. Muhammad enjoined upon His followers to seek out knowledge, even to the ends of the earth. Baha'u'llah, as well as the Bab, have brought us to the Valley of Unity.

Everywhere we turn in the Writings we can see these paths before us. And when we walk these paths with conscious knowledge, wonders open up before our eyes.

But if we turn aside from this larger vision, then we are merely wandering lost in a darkened wilderness.

O thou whom We have outwardly never met, yet whom We inwardly cherish in Our heart! Be fair in thy judgement and present thyself before Him Who seeth and knoweth thee, even if thou seest and knowest Him not: Can any soul be found to elucidate these words with such convincing arguments, clear testimonies, and unmistakable allusions as to appease the heart of the seeker and relieve the soul of the listener? Nay, by the One in Whose hand is My soul! Unto none is given to quaff even a dewdrop thereof unless he entereth within this city, a city whose foundations rest upon mountains of crimson-coloured ruby, whose walls are hewn of the chrysolite of divine unity, whose gates are made of the diamonds of immortality, and whose earth sheddeth the fragrance of divine bounty. 20

Baha'u'llah has never met this man. And yet He cherishes him in His heart. Why? Perhaps it is because of his ardent desire to seek the truth. If that's the case, then this applies to all of us who are truly seeking to uncover these mysteries and learn from His writings.

He just cautioned us about how the people of the past failed to recognize the Manifestations of their day, and is now telling us to be "fair in thy judgement". Look carefully. If Baha'u'llah's answers satisfy our longing, then doesn't that mean that He is He Whom God shall make Manifest? For only a Manifestation can answer these questions, satisfy these longings. He sees and knows us, even if we don't recognize Him.

From here, we can look at the various mystical attributes of the stones He mentions, if we want. For example, the foundation is cite as being of ruby, which is reputed to be for the heart. In other words, the heart is the foundation. the walls are chrysolite, which is reputed to help give clearer vision to the eyes. The gates are diamond, the hardest of all, seemingly eternal. Nobody can force their way in here. It is only when the gates are open that you can enter.

Layer upon layer, the meanings of each and every word or phrase is so unbelievably rich. He draws upon so much in these texts, and we can get as much out of it as we desire, if we only put in the effort.

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.