Gems of Divine Mysteries - Study, paragraphs 46 - 50

I shall restate here My theme, that perchance this may assist thee in recognizing thy Creator. Know thou that God—exalted and glorified be He—doth in no wise manifest His inmost Essence and Reality. From time immemorial He hath been veiled in the eternity of His Essence and concealed in the infinitude of His own Being. And when He purposed to manifest His beauty in the kingdom of names and to reveal His glory in the realm of attributes, He brought forth His Prophets from the invisible plane to the visible, that His name “the Manifest” might be distinguished from “the Hidden” and His name “the Last” might be discerned from “the First”, and that there may be fulfilled the words: “He is the First and the Last; the Seen and the Hidden; and He knoweth all things!” Thus hath He revealed these most excellent names and most exalted words in the Manifestations of His Self and the Mirrors of His Being. 46

I am so grateful to Baha'u'llah. Oh, and I don't mean my general sense of overwhelming gratitude for all that He has done, but more particularly here. I am so thankful that He is restating His theme, for without doing that, I am sure that I would have even less of a clue as to what is going on than I do.

What is this theme that He is continually restating? I mean, He began by talking about "this exalted and intractable theme" in paragraph 6, which I presume was the theme of why the people denied the Messengers of the past. Then, in paragraph 35, He talked about reaching "this most excellent theme", which seemed to refer to the importance of detachment, as well as the facing of tests. I can see how those two tie together as they seem to be the same point, just seen from two different sides. But what about here?

The theme here seems to be that God is quintessentially unknowable, and that anything we do know of Him is actually what we know of the Manifestations. In other words, if we want to know God, we need to recognize the Manifestations. But this isn't enough. We need to recognize the latest, the most recent Manifestation, for to deny Them, we are in effect denying that we have recognized any Manifestation in the past. They are so synonymous with each Other that to recognize one, in His essence, is to recognize Them all. To deny one is to deny all.

This is the great test. How we can we so love the Manifestation we follow, and yet still be detached enough to recognize the next one? How can we love the stories of one of Them, and still be open to the next chapter of Their divine story? This also comes to that wonderful question of how we can be passionate about something and strive towards it, while remaining detached from it.

It is therefore established that all names and attributes return unto these sublime and sanctified Luminaries. Indeed, all names are to be found in their names, and all attributes can be seen in their attributes. Viewed in this light, if thou wert to call them by all the names of God, this would be true, as all these names are one and the same as their own Being. Comprehend then the intent of these words, and guard it within the tabernacle of thy heart, that thou mayest recognize the implications of thine inquiry, fulfil them according to that which God hath ordained for thee, and thus be numbered with those who have attained unto His purpose. 47

Here is one of the most profound themes in all of Baha'u'llah's Writings stated so simply. Whatever refers to one of Them refers to Them all. And because They are the closest we can get to knowing our divine Creator, if we refer to Them by the various names of God, we are, in a sense, correct. They are the perfect Mirrors mirroring forth all the attributes of God so that we can begin to see them.

When we think of God, the All-Merciful, there is a bit of a conundrum there. God is sanctified above and beyond all creation, so, really, how can He show mercy? This would imply a direct connection with creation that we know is impossible. If God is the All-Powerful, then this implies another direct connection, for power is the amount of energy expended to perform a task over a stated unit of time. Without the task being accomplished, energy is latent, not actual. Power implies a transformation. And so if God is beyond all reality, then how can that connection be there? The answer is, in a sense, through His Manifestations.

All that thou hast heard regarding Muḥammad the son of Ḥasan — may the souls of all that are immersed in the oceans of the spirit be offered up for His sake—is true beyond the shadow of a doubt, and we all verily bear allegiance unto Him. But the imáms of the Faith have fixed His abode in the city of Jábulqá, which they have depicted in strange and marvellous signs. To interpret this city according to the literal meaning of the tradition would indeed prove impossible, nor can such a city ever be found. Wert thou to search the uttermost corners of the earth, nay probe its length and breadth for as long as God’s eternity hath lasted and His sovereignty will endure, thou wouldst never find a city such as they have described, for the entirety of the earth could neither contain nor encompass it. If thou wouldst lead Me unto this city, I could assuredly lead thee unto this holy Being, Whom the people have conceived according to what they possess and not to that which pertaineth unto Him! Since this is not in thy power, thou hast no recourse but to interpret symbolically the accounts and traditions that have been reported from these luminous souls. And, as such an interpretation is needed for the traditions pertaining to the aforementioned city, so too is it required for this holy Being. When thou hast understood this interpretation, thou shalt no longer stand in need of “transformation” or aught else. 48

Ok. Now this may seem like a tangent, and perhaps it is, but I'm not sure. I suspect not. Every time I think Baha'u'llah has gone on a tangent, it later proves to be the most logical and direct connection to make His point.

So, Muhammad. Son of Hasan. He was the Twelfth Imam, the one who disappeared as a kid and was in hiding. He was the one who had the Gates to intercede for him, after which the Bab is named. Or maybe vice versa, but since we're dealing with Manifestations and time, it's kind of hard to tell. He was the one of Whom the Bab was supposed to be the return.

But why bring him up?

Well, there were a lot of myths surrounding him, and it was just these sort of stories that became a great barrier between the people and the Bab. Here, after pointing out why the people missed the previous Manifestations due to their attachment to myths, He is pointing out the same absurd stories that people want to see today. Do we really expect Jesus to come down from the clouds, falling through those vaporous bodies of fluff in the sky? Or can we finally see that this was a metaphor for the clouds that block the light of the sun?

Do we really expect to see this mythological city that was built up around the myth of the Twelfth Imam? Baha'u'llah Himself says, "All right, if you can show Me this city, then I'll show you your Twelfth Imam." But we know it's impossible. And yet, we also know that the Twelfth Imam is a reality. So what do we do? The only reasonable thing is to understand that the story is a metaphor surrounding the reality, just as the stories of the past, previously mentioned here, are also metaphors. If we accept the metaphors of the Bible as referring to Muhammad, or the metaphors of the Tanakh as referring to Jesus, then we can use the same logic to recognize the metaphors of Islam to refer to the Bab.

Know then that, inasmuch as all the Prophets are but one and the same soul, spirit, name, and attribute, thou must likewise see them all as bearing the name Muḥammad and as being the son of Ḥasan, as having appeared from the Jábulqá of God’s power and from the Jábulṣá of His mercy. For by Jábulqá is meant none other than the treasure-houses of eternity in the all-highest heaven and the cities of the unseen in the supernal realm. We bear witness that Muḥammad, the son of Ḥasan, was indeed in Jábulqá and appeared therefrom. Likewise, He Whom God shall make manifest abideth in that city until such time as God will have established Him upon the seat of His sovereignty. We, verily, acknowledge this truth and bear allegiance unto each and every one of them. We have chosen here to be brief in our elucidation of the meanings of Jábulqá, but if thou be of them that truly believe, thou shalt indeed comprehend all the true meanings of the mysteries enshrined within these Tablets. 49

And there He goes, breaking down the metaphor for us so that we can clearly see it. The two cities in which the Twelfth Imam are said to be hiding are, in fact, the attributes of power and mercy. Again, if power is the amount of energy needed to effect change, then the Twelfth Imam is hidden, if you will, if all the change that has occurred in the world since that time. His power is evident in all that world has undergone. These holy Beings are the source of all movement in the world, whether or not we see it. They are the ultimate Source of inspiration for the arts, the sciences and all other learning.

But there is also the mercy of God. If we ever truly got what we deserved, if true justice was ever meted out, then all would cease to exist. It is only by God's mercy that the world continues.

Then we also have an allusion to Baha'u'llah, Himself. He, too, lives in this hidden city, until such time as He is allowed to declare His Mission. He is still, at this point, hidden.

But as to Him Who appeared in the year sixty, He standeth in need of neither transformation nor interpretation, for His name was Muḥammad, and He was a descendent of the Imáms of the Faith. Thus it can be truly said of Him that He was the son of Ḥasan, as is undoubtedly clear and evident unto thine eminence. Nay, He it is Who fashioned that name and created it for Himself, were ye to observe with the eye of God. 50

As regards the Bab, "Him Who appeared in the year sixty", He is not hidden. You want to know where this hidden Muhammad is, Baha'u'llah seems to ask. He's standing right there. Muhammad. Siyyid Ali-Muhammad, the Bab. Even His name points to this truth.

Once again, I was hoping to continue forward, and do a few more paragraphs, but the next begins "It is Our wish at this juncture to digress from Our theme", and so it seems like a good stopping point here. See you tomorrow.

Gems of Divine Mysteries - Study, paragraphs 42 - 45

Wow. Paragraph 42 out of 117, or age 32 out of 78. Depends on how I want to count it. And another beautiful sunrise happening this morning.

In case you don't know, and I'm not sure how you would, I'm actually doing this while I'm eating my breakfast in the morning before sunrise. It slows down my eating, which is a good thing, and it gets me to consider what I'm going to type before putting pen to paper.... uhm..... fingers to keys.

Anyways, let's get to it.

Hast thou not heard: “No change is there in God’s creation”? Hast thou not read: “No change canst thou find in God’s mode of dealing”? Hast thou not borne witness to the truth: “No difference wilt thou see in the creation of the God of Mercy”? Yea, by My Lord! They that dwell within this Ocean, they that ride upon this Ark, witness no change in the creation of God and behold no differences upon His earth. And if God’s creation be not prone to change and alteration, how then could they who are the Manifestations of His own Being be subject to it? Immeasurably exalted is God above all that we may conceive of the Revealers of His Cause, and immensely glorified is He beyond all that they may mention in His regard! 42

Plus ça change, plus c'est la même chose.

External appearances may seem different, but the inner realities are always the same. This is part of the reality that is meant by the "Return". The phenotypes are always there. The drama is always the played out in a similar manner. The choice of whether to cling to the past or work towards the future is an eternal question.

We, as puny individuals, are always caught up in the differences, the surface things, but the Manifestations are far more concerned with the heart of things.

And I love the reference to Noah here, that reminder of the importance of being within the Ark of safety when the storms disturb the surface of the ocean. Just remember what happened to those who decided not to join Him.

Great God! This sea had laid up lustrous pearls in store;
The wind hath raised a wave that casteth them ashore.
So put away thy robe and drown thyself therein,
And cease to boast of skill: it serveth thee no more!

It is only after the tempestuous storms that you can find these great pearls on the shore. Otherwise you have to dive deep in the ocean to even have a chance at finding one of the oysters that may carry one in its heart.

But here, He is also telling us to drown ourselves in this ocean, completely lose ourselves to God, for nothing else is worth mentioning.

If thou be of the inmates of this city within the ocean of divine unity, thou wilt view all the Prophets and Messengers of God as one soul and one body, as one light and one spirit, in such wise that the first among them would be last and the last would be first. For they have all arisen to proclaim His Cause and have established the laws of divine wisdom. They are, one and all, the Manifestations of His Self, the Repositories of His might, the Treasuries of His Revelation, the Dawning-Places of His splendour, and the Daysprings of His light. Through them are manifested the signs of sanctity in the realities of all things and the tokens of oneness in the essences of all beings. Through them are revealed the elements of glorification in the heavenly realities and the exponents of praise in the eternal essences. From them hath all creation proceeded and unto them shall return all that hath been mentioned. And since in their inmost Beings they are the same Luminaries and the self-same Mysteries, thou shouldst view their outward conditions in the same light, that thou mayest recognize them all as one Being, nay, find them united in their words, speech, and utterance. 44

"This city within the ocean"? This just brings to mind all the myths of Atlantis, that wonderous city beneath the waves. Perhaps He is alluding to spiritual reality here, reminding us that it is not a physical city that we can visit with our little travel guide. No, this city is spiritual in nature and it is through the rich language of metaphor that we can arrive at its gates.

And here, in this paragraph, we have such a beautiful stating of one of the most fundamental principles of Baha'u'llah's teachings: the unity of the Messengers. First, He describes what They have done, Their deeds. Then He describes Their Station. Next He describes Their effect on creation. Then He describes the effect of Their teachings on us, how They guide us. And then He finishes with how They are both the beginning and the end, how all-encompassing They are. Oh, and then, just in case we hadn't thought of it, He explains how we should react to what He just said. If you love one, you should love them all. If you follow one, you should follow them all.

Wert thou to consider in this station the last of them to be the first, or conversely, thou wouldst indeed be speaking the truth, as hath been ordained by Him Who is the Wellspring of Divinity and the Source of Lordship: “Say: Call upon God or call upon the All-Merciful: by whichsoever name ye will, invoke him, for He hath most excellent names.” For they are all the Manifestations of the name of God, the Dawning-Places of His attributes, the Repositories of His might, and the Focal Points of His sovereignty, whilst God—magnified be His might and glory—is in His Essence sanctified above all names and exalted beyond even the loftiest attributes. Consider likewise the evidences of divine omnipotence both in their Souls and in their human Temples, that thine heart may be assured and that thou mayest be of them that speed through the realms of His nearness. 45

But don't confuse Them with God, Himself. Everything we thought we knew about God is actually what we know about His Manifestations. If we revere Jesus, this is good, but God is exalted even above Him. If we love the names and attributes of God, we should remember that these are but a creation of His, and He is exalted above those. Everything we know and love about God we actually know and love about His Messengers. God is so much more.



Now, I was planning on doing a couple more paragraphs this morning, but the next one begins "I shall restate here My theme", so it is probably better to begin with that tomorrow.

Gems of Divine Mysteries - Study, paragraphs 36 - 41

Ow.

I woke up yesterday with a stiff neck and sore shoulders, and it's even worse this morning. I'm going to try and type this up before I go in search of a massage, but if I don't finish, I apologize ahead of time. Of course, if I don't finish, you won't see this, so you won't know why. Oh well, the joys of trying to be rational during the Fast.

Know thou of a truth that the seeker must, at the beginning of his quest for God, enter the Garden of Search. In this journey it behoveth the wayfarer to detach himself from all save God and to close his eyes to all that is in the heavens and on the earth. There must not linger in his heart either the hate or the love of any soul, to the extent that they would hinder him from attaining the habitation of the celestial Beauty. He must sanctify his soul from the veils of glory and refrain from boasting of such worldly vanities, outward knowledge, or other gifts as God may have bestowed upon him. He must search after the truth to the utmost of his ability and exertion, that God may guide him in the paths of His favour and the ways of His mercy. For He, verily, is the best of helpers unto His servants. He saith, and He verily speaketh the truth: “Whoso maketh efforts for Us, in Our ways shall We assuredly guide him.” And furthermore: “Fear God and God will give you knowledge.” 36

Ahhh. The "Garden of Search". This is the starting point, just like the Valley of Search in the Seven Valleys. To begin, you have to actually step into it. This requires conscious will and effort. And like all the other places where Baha'u'llah describes this beginning, He also describes what we must do to progress.

Aside from the detachment mentioned earlier, He also talks about not allowing either love or hate to get in the way. Here He puts in a very helpful clarifier: "to the extent that they would hinder him". He is not saying that we shouldn't love, or hate, I guess, but that we shouldn't love to such an extent that it becomes a barrier. While it's easy to put this in the perspective of loving someone so much that you forget to spend time with anyone else, or even on your spiritual search, I think there is a more applicable example.

I have a large number of friends who so love Jesus, for example, that this love becomes a barrier to them even considering any religious teacher who is not-Jesus. Or there is the friend who is so in love with the fact that Jesus came from a virgin birth and rose from the dead that without those two points as part of the story, he has no interest.

On the flip-side, there are the people who are so prejudiced against anyone from the Middle East that when they find out that Baha'u'llah was born in Iran, that itself becomes a barrier."Where do you think Jesus was born," I ask them, "Peoria?" Sheesh. That's the mid-West, not the mid-East.

The next point is that we should recognize that the various gifts we have come from God. It is only up to us to develop them. This is part of what the beginning of that prayer means to me; "All praise, o my God, be to Thee..." We should approach with humility, giving due reverence, and not boasting of our own meager accomplishments. This puts us in the position of being lower, able to receive the divine waters that flow from on high. If we place ourselves above, then the water flows away from us. Not good, that.

But in addition to this, we also need to make an effort. And not just any effort, but our best effort. For only then can God guide us. Here it is like the car. Only when the car is moving can we steer it.

The last point I want to address here is "Fear God and God will give you knowledge." Fear is such an interesting word. We often think of it in terms of terror, but that is the extreme end of the fear spectrum. And that doesn't make sense to me. If I'm totally paralyzed with terror, what can I learn? "Aaaaahhhhh!!!!!!" Doesn't do me much good. Nope.

The near end of the fear spectrum is a mild discomfort. When I am uncomfortable, then I am in a better position to recognize something new. This is, in a sense, what is meant by "moving out of your comfort zone". And when I contemplate God, I get a little uncomfortable. For example, I'm sitting here typing this blog, and perhaps someone may read it. Maybe in a week or two, someone else might read it. I may be writing something that someone will read in a year or so. But what about in 50 years? What will I do today that will be remembered in 50 years? Honestly, I can't think of anything. But even if I could, so what? What about 1000 years from now? Or a million? Or ten billion years from now? You see, all this is but a blink in the eye of God. When we take a moment to contemplate eternity, it should make us a little uncomfortable with our own feeble mortality.

And when I do this, then I get the sense inside that I am more ready to contemplate this message that Baha'u'llah has brought.

In this journey the seeker becometh witness to a myriad changes and transformations, confluences and divergences. He beholdeth the wonders of Divinity in the mysteries of creation and discovereth the paths of guidance and the ways of His Lord. Such is the station reached by them that search after God, and such are the heights attained by those who hasten unto Him. 37

Ok. I'm not really going to write about this above paragraph because it feels more like a coda to what I just wrote about fear and eternity, and the prelude to the next paragraph. Let's move on.

When once the seeker hath ascended unto this station, he will enter the City of Love and Rapture, whereupon the winds of love will blow and the breezes of the spirit will waft. In this station the seeker is so overcome by the ecstasies of yearning and the fragrances of longing that he discerneth not his left from his right, nor doth he distinguish land from sea or desert from mountain. At every moment he burneth with the fire of longing and is consumed by the onslaught of separation in this world. He speedeth through the Paran of love and traverseth the Horeb of rapture. Now he laugheth, now he weepeth sore; now he reposeth in peace, now he trembleth in fear. Nothing can alarm him, naught can thwart his purpose, and no law can restrain him. He standeth ready to obey whatsoever His Lord should please to decree as to his beginning and his end. With every breath he layeth down his life and offereth up his soul. He bareth his breast to meet the darts of the enemy and raiseth his head to greet the sword of destiny; nay rather, he kisseth the hand of his would-be murderer and surrendereth his all. He yieldeth up spirit, soul, and body in the path of his Lord, and yet he doeth so by the leave of his Beloved and not of his own whim and desire. Thou findest him chill in the fire and dry in the sea, abiding in every land and treading every path. Whosoever toucheth him in this state will perceive the heat of his love. He walketh the heights of detachment and traverseth the vale of renunciation. His eyes are ever expectant to witness the wonders of God’s mercy and eager to behold the splendours of His beauty. Blessed indeed are they that have attained unto such a station, for this is the station of the ardent lovers and the enraptured souls. 38

Now that our search has resulted in the incredible fruits of witnessing these changes and beholding these wonders, we enter the City of Love and Rapture. Once we have found what we are looking for, that great treasure we have worked so hard to find, we are in love. We are overjoyed. We are practically in a state of delirium, so overcome are we with this feeling. It is like the night that Mulla Husayn first met the Bab. The Bab would not let him go for concern that people would see him and think that he was mad. This whole paragraph, while speaking of the intensity of this love, also points to its apparent madness. We go from one extreme to another, back and forth, in a manic rush as we try to encompass these new feelings. And none of it matters. All that is anything is but a token of this love.

But, eventually, our heart does grow. We are able to encompass these feelings. We do settle down. And this is when we go from the overpowering rush of the new to the more calm recognition that our love is everywhere.

And when this stage of the journey is completed and the wayfarer hath soared beyond this lofty station, he entereth the City of Divine Unity, and the garden of oneness, and the court of detachment. In this plane the seeker casteth away all signs, allusions, veils, and words, and beholdeth all things with an eye illumined by the effulgent lights which God Himself hath shed upon him. In his journey he seeth all differences return to a single word and all allusions culminate in a single point. Unto this beareth witness he who sailed upon the ark of fire and followed the inmost path to the pinnacle of glory in the realm of immortality: “Knowledge is one point, which the foolish have multiplied.” This is the station that hath been alluded to in the tradition: “I am He, Himself, and He is I, Myself, except that I am that I am, and He is that He is.” 39

This is that point at which we begin to more calmly see the overpowering truth of the past. Previously, when Baha'u'llah talked about signs, allusions and veils, He was referring to the prophecies and sacred Texts of the past. I get the sense that He is here, too. When I re-read the Bible, for example, and look at those passages that confused me when I was younger, they now so clearly point to Baha'u'llah that I am stunned that I didn't see it then. Even way back in Genesis 1:16, there was an unusual piece, "God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars." In all the previous days He named what was created, but not here. The sun had been made previously, so the greater light shouldn't be the sun. So what was it? And now it seems to me that all of Genesis 1 is a metaphor for spiritual creation, and here, on Day 4, is what I now see as such a clear reference to the Twin Manifestations.

Everything, and I mean everything, in the Bible "culminate(s) in a single point."

This is the City of Divine Unity, for now I read all the various sacred Books of the past and I see the synonymity of them all. They are all pointing to that same Primal Point, and on to Baha'u'llah.

In this station, were He Who is the Embodiment of the End to say: “Verily, I am the Point of the Beginning”, He would indeed be speaking the truth. And were He to say: “I am other than Him”, this would be equally true. Likewise, were He to proclaim: “Verily, I am the Lord of heaven and earth”, or “the King of kings”, or “the Lord of the realm above”, or Muḥammad, or ‘Alí, or their descendants, or aught else, He would indeed be proclaiming the truth of God. He, verily, ruleth over all created things and standeth supreme above all besides Him. Hast thou not heard what hath been said aforetime: “Muḥammad is our first, Muḥammad our last, Muḥammad our all”? And elsewhere: “They all proceed from the same Light”? 40

Now, when I read this paragraph, I am overwhelmed by the many layers of meaning. "I am the Point of the Beginning"? There He is in Day 4 of Creation. I could even say that He is the light on Day 1. This is actually true.

But is He something else? Of course.

Is He the Lord of heaven and earth? Of course. Is He the King of Kings? There is no doubt. Is He the Lord of the realm above? Yes. Is He that divine light that shone through Muhammad or any of the Imams? Definitely.

You see, when we recognize this absolute unity of all the Manifestations, these questions almost, but not quite, seem absurd. To me, they seem so obvious now. But at the same time I well remember my own confusion about it, and so I can totally understand the importance of these questions.

In this station the truth of the unity of God and of the signs of His sanctity is established. Thou shalt indeed see them all rising above the bosom of God’s might and embraced in the arms of His mercy; nor can any distinction be made between His bosom and His arms. To speak of change or transformation in this plane would be sheer blasphemy and utter impiety, for this is the station wherein the light of divine unity shineth forth, and the truth of His oneness is expressed, and the splendours of the everlasting Morn are reflected in lofty and faithful mirrors. By God! Were I to reveal the full measure of that which He hath ordained for this station, the souls of men would depart from their bodies, the inner realities of all things would be shaken in their foundations, they that dwell within the realms of creation would be dumbfounded, and those who move in the lands of allusion would fade into utter nothingness. 41

Well, I'm reading and re-reading this paragraph and struggling to find anything to say about it. I mean, it is so true, as with everything else. But I guess I am just so overwhelmed by the beauty of these past few passages that I cannot think of anything more to add.

Except for one thing.

I'm curious. Why is it that search is a garden, while love and rapture, and unity are both cities? This will be my point of meditation for the rest of the day, whether working on my jewelry, walking in the woods, or hopefully lying on the massage table.


Addendum - My wife just pointed out that gardens are about the relationship of nature to itself, while cities are about the relationships between people.

Gems of Divine Mysteries - Study, paragraph 31 - 35

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

"Simple" is such an amusing term to me. It doesn't mean easy. It means that there are few steps involved. A task with only twp steps is easy, but may require a lot of effort, such as lifting a sofa onto a truck. Another task may require little effort, but be phenomenally complex, such as hooking up all your electronic gadgets to work through the same speakers.

When I talk with people about their religious beliefs, it seems to me that they have come up with some exceedingly complex theories to explain what seems to me to be a relatively simple issue, such as the purpose of life. Another example would be the existence of evil. Honestly, the list could go on and on, but I think you get the idea.

The point here seems to be that nothing we come up with in our own minds should become a barrier between us and God.

Another thing here is that little path in the middle of it. I try to always be on the lookout for these, for they tend to be most illuminating. I've been doing some studies of the Writings with a number of friends over the years, and they are all experts now at finding these little paths. They pop up in the most remarkable places, sometimes in the most remarkable ways.

What do I mean? Well, in this paragraph it's here: "they would not have denied God’s favours, nor would they have risen against, contended with, and rejected His Prophets". First, you deny God's favours. This could take many forms. The most obvious to me is to claim that your own successes are through the results of your own efforts, solely. Whenever anything really good, or even a little good, happens to me, I try to remember to thank God for it. (Thank you God for helping me remember to put that in here.) When you deny God's hand in these bounties, you are taking a fairly sold step on the path of the ego. But let's be clear, this is only a single step. It may have been an oversight, as it so often is in my own life. There are many times when I look back on my day or my week and realize that I haven't expressed my gratitude to God for far too long. The second step is when you actually rise up against God. This would be when something good happens and someone points out that you should express gratitude to God, or whatever, for that bounty. No, you might say, it was through my own efforts. And while this may be true, there is also a point at which God helped, or perhaps your parents, or some other outside agency. You should express your gratitude. There is, after all, a reason why there are the thank you speeches at the Oscars. Even so self-centred a culture as Hollywood recognizes that you can't do it all on your own. But then comes the Manifestation strongly reminding us of this point. This is when we may contend with Them. Over and over throughout history we can see this happening. People strongly argue against the Manifestation over just such an issue. And this is when we reject Them.

The reason I am so grateful for having these little pathways scattered throughout the Writings is that I feel I learn so much from them. This one, for example, powerfully reminds me of the importance of gratitude in my own life.

Know, moreover, that it is through such words that God proveth His servants and sifteth them, separating the believer from the infidel, the detached from the worldly, the pious from the profligate, the doer of good from the worker of iniquity, and so forth. Thus hath the Dove of holiness proclaimed: “Do men think when they say ‘We believe’ they shall be let alone and not be put to proof?” 32

Now, where were we? Which "words" is He referring to? Those words in the Writings that become a barrier between us and God. When we use a verse in the Gospel, such as "My words shall never pass away", then we are demonstrating our own infidelity to the spirit of the Law. In each and every Dispensation, the arguments that were used against the new Manifestation are the same arguments that were used against the One that they currently follow. The Christian leaders, for example, recognize the spiritual nature of the prophecies in the Tanakh, but say that theirs are literal. They use one argument while denying its use to another. This type of hypocrisy is one way in which we find ourselves "sifted".

And then, just in case anyone missed it, there is another little path. In fact, there are two.

On the one path, which we can see in the first half of each pairing, we find the believer leading to the detached to the pious to the doer of good. On the other side is the infidel to the worldly to the profligate to the worker of iniquity.

Oh, but wait, I hear you say. Isn't the goal to be a believer? Isn't that the end of the road?

I had just the same question, dear Reader. And this is why I looked at it again.

It seems to me that becoming a believer is just the beginning. It's like signing a declaration card or enrolling in the Faith. That, as we all know, is just the beginning. How many people claim to be a believer in some religion, yet prove themselves false by their very actions? It's like the man who claimed to be a Baha'i and asked Baha'u'llah to help him out of his poverty. Later, when asked about sending his payment of Huququ'llah, he refused, claiming that gold was now his god. He ended up losing everything, and realized how attached he had become to his wealth, and spent the rest of his life copying the Writings for people, detached at last. You see, once we believe, then we can really understand what detachment is all about. And yet, it is quite possible to be detached, and just not care about anything. We can just sit back and watch the world go past in a lazy stupor, with nobody knowing anything about what we believe. We have to show forth piety. We need to demonstrate this reverence we have for God. But it doesn't end there. The world is filled with pious people who talk and talk, but do nothing. We need to translate our words into tangible action. We need to actually strive to make this world a better place.

Path upon path. The Writings are just filled with all these hints and clues, both oblique and obvious, about how we can better ourselves and the world around us.

It behoveth him who is a wayfarer in the path of God and a wanderer in His way to detach himself from all who are in the heavens and on the earth. He must renounce all save God, that perchance the portals of mercy may be unlocked before his face and the breezes of providence may waft over him. And when he hath inscribed upon his soul that which We have vouchsafed unto him of the quintessence of inner meaning and explanation, he will fathom all the secrets of these allusions, and God shall bestow upon his heart a divine tranquillity and cause him to be of them that are at peace with themselves. In like manner wilt thou comprehend the meaning of all the ambiguous verses that have been sent down concerning the question thou didst ask of this Servant Who abideth upon the seat of abasement, Who walketh upon the earth as an exile with none to befriend, comfort, aid, or assist Him, Who hath placed His whole trust in God, and Who proclaimeth at all times: “Verily we are God’s, and to Him shall we return.” 33

Ah, the "wayfarer". Now, all of a sudden Baha'u'llah is bringing us back to the Seven Valleys. But this time the path is leading us to detachment "from all who are in the heavens and on the earth." Remember detachment? It is the central theme of the first part of the Kitab-i-Iqan. It has come up in this little volume a number of times already.

Here the reminder is that we have to be detached not only from material things, but also those intangibles, such as people's opinions of both ourselves and the ideas that are being shared. We also need to be detached from the thought of heaven as some sort of reward, or hell as a punishment. These things can all get in the way of our unfettered search for truth.

Then, when we do find ourselves with some sort of understanding, the rewards here are not quite what we may have expected: a tranquil heart, and peace with ourselves.

This caused me to sit up and wonder. I had to ponder it for quite some time. Still do.

The implication is that without this knowledge of the divine texts, we are not at peace, neither with the world nor with ourselves. We are disturbed and off balance. Further to that, our heart is the seat of God within us. Imagine trying to sit on a throne that is rocking off balance, heaving to and fro. It is no wonder that God does not care to sit there.

Ok, I think the metaphor may break down there, but you get the idea. By learning these truths that Baha'u'llah has already shared with us herein this book, we will find ourselves at peace, and probably a greater peace than we ever dreamt possible. We will likely find ourselves aware of just how disturbed we may have been in the past, unaware all this time because we didn't know any different, didn't know any better.

Know thou that the passages that We have called “ambiguous” appear as such only in the eyes of them that have failed to soar above the horizon of guidance and to reach the heights of knowledge in the retreats of grace. For otherwise, unto them that have recognized the Repositories of divine Revelation and beheld through His inspiration the mysteries of divine authority, all the verses of God are perspicuous and all His allusions are clear. Such men discern the inner mysteries that have been clothed in the garment of words as clearly as ye perceive the heat of the sun or the wetness of water, nay even more distinctly. Immeasurably exalted is God above our praise of His loved ones, and beyond their praise of Him! 34

Here, Baha'u'llah is reminding us that He is speaking for us, in our terms. He recognizes our loss, our inability to see these things and acknowledges that we find these verse ambiguous. He, however, does not.

Now that We have reached this most excellent theme and attained such lofty heights by virtue of that which hath flowed from this Pen through the incomparable favours of God, the Exalted, the Most High, it is Our wish to disclose unto thee certain stations in the wayfarer’s journey towards his Creator. Perchance all that thine eminence hath desired may be revealed unto thee, that the proof may be made complete and the blessing abundant. 35

By this point, my brain is turning to mush.

Baha'u'llah has reached another "excellent theme" and will move onto another topic in the next few paragraphs. he is going to describe this journey upon which we are embarked.

He has already looked back at some of the texts from the past and helped us see past some of the ambiguities, giving us a clearer vision of our own prejudices that may have obscured them to our vision. He has already warned us of the shallowness of some of the arguments we will likely encounter as we continue our studies. And He has begun to help us figure out the best way to examine the claims of, in this case, the Bab.

He has looked back just long enough to allow the fetters of the past fall away from our ankles. Now He is going to describe the path upon which we are walking as we move forward.

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.