"O Third Letter of this Temple, betokening My name, the All-Bountiful! We have made thee the dawning-place of Our bounty amidst Our creatures and the fountainhead of Our generosity amidst Our people. Powerful am I in My dominion. Nothing whatsoever of all that hath been created in the heavens or on the earth can escape My knowledge, and I am the True One, the Knower of things unseen."
Comments:
• As was explained in the comments associated with Paragraph 1.37, the third Arabic letter of the word Haykal (Temple) is the letter ‘Kaf’ which according to Baha’u’llah is representative of the attribute of ‘ the All-Bountiful’ with respect to the Manifestation of God.
• It is such a comforting thought to know that one of the names of the Manifestation of God is ‘the All-Bountiful’! Judging by the meaning of the word ‘bountiful’ in the dictionary as ‘giving freely and graciously; generous’, one becomes aware that when this quality is attributed to the Manifestation of God it takes on many meanings. We will explore these later in the context of the themes elaborated by Baha’u’llah in the next six Paragraphs of this powerful Tablet.
• The phrase the “dawning-place” normally reminds one of the daily cycles of the earth orbiting the sun resulting in sunrise and sunset. So, just like the physical sun that keeps our solar system together and is the very source of life on our planet, we should remind ourselves that, metaphorically speaking, the third Letter of the word Haykal (namely the letter ‘k’) is a spiritual Sun that the Manifestation of God has created as a symbol of His “bounty amidst … [His] creatures and the fountainhead of …[His] generosity] amidst .. [His] people.” Mind boggling, isn’t it!? It really makes us feel small and dependent!
March 30, 2010
March 23, 2010
Paragraph 1.38
"O Second Letter of this Temple, betokening My name, the Almighty! We have made thee the manifestation of Our sovereignty and the dayspring of Our Names. Potent am I to fulfil that which My tongue speaketh."
Comments:
• As was explained in the comments associated with Paragraph 1.37, the second Arabic letter of the word Haykal (Temple) is the letter Ya', symbolizing the word Qadir (Almighty), of which Ya' is the third letter.
• In this paragraph we become aware that the attribute of “Almighty” is one of the characteristics of the Primal Will of God, as manifested by Baha’u’llah. He refers to it as “the manifestation” of His “sovereignty” and the “dayspring” of His “Names.” So, once again, as a token of His abiding grace, Baha’u’llah is making us gently aware of the potentialities, qualities and attributes of the Entity called the Primal Will of God, an Entity that throughout the recorded and unrecorded history of man’s existence on this planet has presented Itself as Manifestations of God in our midst.
• The word ‘dayspring’ is defined in the dictionary as ‘dawn’ and the word ‘Almighty’ as ‘having unlimited power and all-powerful.’ So, our “partial and imperfect” understanding will lead us to postulate that just like our physical sun that when it rises at dawn it provides us with a smaller measure of its greater potency that we could experience at noon, similarly, we should perhaps view the attribute of “Almighty” with respect to the spiritual Sun. In other words, although “Almighty” is one of the “names” of the Manifestation of God and that it implies ‘having unlimited power, and the all-powerful’, it does not mean that it represents the full potency of the powers with which God has endowed His Primal Will with His “Names” and Their progressive appearances through His Manifestations.
Comments:
• As was explained in the comments associated with Paragraph 1.37, the second Arabic letter of the word Haykal (Temple) is the letter Ya', symbolizing the word Qadir (Almighty), of which Ya' is the third letter.
• In this paragraph we become aware that the attribute of “Almighty” is one of the characteristics of the Primal Will of God, as manifested by Baha’u’llah. He refers to it as “the manifestation” of His “sovereignty” and the “dayspring” of His “Names.” So, once again, as a token of His abiding grace, Baha’u’llah is making us gently aware of the potentialities, qualities and attributes of the Entity called the Primal Will of God, an Entity that throughout the recorded and unrecorded history of man’s existence on this planet has presented Itself as Manifestations of God in our midst.
• The word ‘dayspring’ is defined in the dictionary as ‘dawn’ and the word ‘Almighty’ as ‘having unlimited power and all-powerful.’ So, our “partial and imperfect” understanding will lead us to postulate that just like our physical sun that when it rises at dawn it provides us with a smaller measure of its greater potency that we could experience at noon, similarly, we should perhaps view the attribute of “Almighty” with respect to the spiritual Sun. In other words, although “Almighty” is one of the “names” of the Manifestation of God and that it implies ‘having unlimited power, and the all-powerful’, it does not mean that it represents the full potency of the powers with which God has endowed His Primal Will with His “Names” and Their progressive appearances through His Manifestations.
March 10, 2010
Paragraph 1.37
"O First Letter of this Temple, betokening the Essence of Divinity! We have made thee the treasury of My Will and the repository of My Purpose unto all who are in the kingdoms of revelation and creation. This is but a token of the grace of Him Who is the Help in Peril, the Self-Subsisting."
Comments:
• In the Endnotes section of the Summons of the Lord of Hosts book we read an explanation concerning the first line of this paragraph:
"The word Haykal (Temple) is composed in Arabic of the four letters Ha', Ya', Kaf and Lam (HYKL). Its first letter is taken to symbolize the word Huviyyah (Essence of Divinity); its second letter the word Qadir (Almighty), of which Ya' is the third letter; its third letter the word Karim (All-Bountiful); and its fourth letter the word Fadl (Grace), of which Lam is the third letter."
• Scholars of the Faith have indicated that the word "Haykal" (Temple) is generally used in both Arabic and Persian languages. Its root is traced back to the Sumerian language where it referred to a physical temple, a place of worship or a castle -- a concept used in the Judo-Christian religions to mainly refer to the Jerusalem temple. In Arabic and Persian it has many meanings and connotations among them is the body or temple of a human being.
• In the Baha’i context, we will see later in Paragraph 1.44 that Baha’u’llah addresses His human temple as the Haykal (Temple):
Comments:
• In the Endnotes section of the Summons of the Lord of Hosts book we read an explanation concerning the first line of this paragraph:
"The word Haykal (Temple) is composed in Arabic of the four letters Ha', Ya', Kaf and Lam (HYKL). Its first letter is taken to symbolize the word Huviyyah (Essence of Divinity); its second letter the word Qadir (Almighty), of which Ya' is the third letter; its third letter the word Karim (All-Bountiful); and its fourth letter the word Fadl (Grace), of which Lam is the third letter."
• Scholars of the Faith have indicated that the word "Haykal" (Temple) is generally used in both Arabic and Persian languages. Its root is traced back to the Sumerian language where it referred to a physical temple, a place of worship or a castle -- a concept used in the Judo-Christian religions to mainly refer to the Jerusalem temple. In Arabic and Persian it has many meanings and connotations among them is the body or temple of a human being.
• In the Baha’i context, we will see later in Paragraph 1.44 that Baha’u’llah addresses His human temple as the Haykal (Temple):
March 2, 2010
Paragraph 1.36
"O Living Temple! We have, in very truth, appointed Thee to be the sign of My majesty amidst all that hath been and all that shall be, and have ordained Thee to be the emblem of My Cause betwixt the heavens and the earth, through My word "Be", and it is!"
Comments:
• In this and the succeeding three paragraphs, we get further glimpses of that incredible realm associated with the Manifestation of God – its majesty, power and grandeur -- as well as its numerous mysteries. It is as if, Baha’u’llah, in His loving grace, is helping us, the humanity, based on our current state of comprehension, to become more aware of our very dependence on the Manifestation of God, a dependence the acknowledgment of which will impact our process of spiritual growth and maturation.
• There are many references in the Writings of Baha’u’llah concerning the station of the Manifestation of God and our inability, as human beings, to fully understand it. For example:
I swear by Thy glory, O Thou Who art the Lord of all being and the Possessor of all things visible and invisible! Every man of understanding hath been so bewildered at Thy knowledge, and every man endued with insight been so perplexed in his attempt to fathom the signs of Thy great glory, that all have recognized their powerlessness to visualize, and their impotence to soar into, the heaven wherefrom one of the Luminaries of the Manifestations of Thy knowledge and of the Day-Springs of Thy wisdom hath shone forth. Who is he that shall befittingly describe this most sublime station and this most august seat -- the seat which, as decreed by Thee, transcendeth the comprehension of Thy creatures and the testimonies of Thy servants, and which hath everlastingly been hid from the understanding and the knowledge of men, and been closed with the seal of Thy name, the Self-Subsisting. (Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 279).
Comments:
• In this and the succeeding three paragraphs, we get further glimpses of that incredible realm associated with the Manifestation of God – its majesty, power and grandeur -- as well as its numerous mysteries. It is as if, Baha’u’llah, in His loving grace, is helping us, the humanity, based on our current state of comprehension, to become more aware of our very dependence on the Manifestation of God, a dependence the acknowledgment of which will impact our process of spiritual growth and maturation.
• There are many references in the Writings of Baha’u’llah concerning the station of the Manifestation of God and our inability, as human beings, to fully understand it. For example:
I swear by Thy glory, O Thou Who art the Lord of all being and the Possessor of all things visible and invisible! Every man of understanding hath been so bewildered at Thy knowledge, and every man endued with insight been so perplexed in his attempt to fathom the signs of Thy great glory, that all have recognized their powerlessness to visualize, and their impotence to soar into, the heaven wherefrom one of the Luminaries of the Manifestations of Thy knowledge and of the Day-Springs of Thy wisdom hath shone forth. Who is he that shall befittingly describe this most sublime station and this most august seat -- the seat which, as decreed by Thee, transcendeth the comprehension of Thy creatures and the testimonies of Thy servants, and which hath everlastingly been hid from the understanding and the knowledge of men, and been closed with the seal of Thy name, the Self-Subsisting. (Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 279).
February 22, 2010
Paragraph 1.35
"Should any one of them be called upon to confront all the hosts of creation, he would assuredly prevail through the ascendancy of My Will. This, verily, is a proof of My power, though My creatures comprehend it not. This, verily, is a sign of My sovereignty, though My subjects understand it not. This, verily, is a token of My command, though My servants perceive it not. This, verily, is an evidence of Mine ascendancy, though none amongst the people is truly thankful for it, save those whose eyes God hath illumined with the light of His knowledge, whose hearts He hath made the repository of His Revelation, and upon whose shoulders He hath placed the weight of His Cause. These shall inhale the fragrances of the All-Merciful from the garment of His Name, and shall rejoice at all times in the signs and verses of their Lord. As for those who disbelieve in God, and join partners with Him, they shall indeed incur His wrath, shall be cast into the Fire, and shall be made to dwell, fearful and dismayed, in its depths. Thus do We expound Our verses, and make plain the truth with clear proofs, that perchance the people may reflect upon the signs of their Lord."
Comments:
• Speaking of those “people” whom Baha’u’llah indicated in Paragraph 1.34 He would “raise up”, “who will arise to win victory for” Him and “will purge mankind from the defilement of the outcast and the ungodly”, Baha’u’llah further explains in this Paragraph that each one of these “people” “would assuredly prevail” “through the ascendancy” of His “Will”.
• The creation of such “people” and their triumph in fulfilling their mission, Baha’u’llah confirms, is:
o “a sign of My sovereignty, though My subjects understand it not”;
o “a token of My command, though My servants perceive it not”;
o “an evidence of Mine ascendancy, though none amongst the people is truly thankful for it, save those whose eyes God hath illumined with the light of His knowledge, whose hearts He hath made the repository of His Revelation, and upon whose shoulders He hath placed the weight of His Cause.”
• Reflecting on such phrases should help us further appreciate the majesty and the power of the Manifestation of God. We also become aware that to “understand”, to “perceive” and to become “truly thankful” of these powers of the Manifestation of God, are all conditional on the Will of the Manifestation of God Himself.
Comments:
• Speaking of those “people” whom Baha’u’llah indicated in Paragraph 1.34 He would “raise up”, “who will arise to win victory for” Him and “will purge mankind from the defilement of the outcast and the ungodly”, Baha’u’llah further explains in this Paragraph that each one of these “people” “would assuredly prevail” “through the ascendancy” of His “Will”.
• The creation of such “people” and their triumph in fulfilling their mission, Baha’u’llah confirms, is:
o “a sign of My sovereignty, though My subjects understand it not”;
o “a token of My command, though My servants perceive it not”;
o “an evidence of Mine ascendancy, though none amongst the people is truly thankful for it, save those whose eyes God hath illumined with the light of His knowledge, whose hearts He hath made the repository of His Revelation, and upon whose shoulders He hath placed the weight of His Cause.”
• Reflecting on such phrases should help us further appreciate the majesty and the power of the Manifestation of God. We also become aware that to “understand”, to “perceive” and to become “truly thankful” of these powers of the Manifestation of God, are all conditional on the Will of the Manifestation of God Himself.
February 15, 2010
Paragraph 1.34
"Erelong shall God draw forth, out of the bosom of power, the hands of ascendancy and might, and shall raise up a people who will arise to win victory for this Youth and who will purge mankind from the defilement of the outcast and the ungodly. These hands will gird up their loins to champion the Faith of God, and will, in My name the Self-Subsistent, the Mighty, subdue the peoples and kindreds of the earth. They will enter the cities and will inspire with fear the hearts of all their inhabitants. Such are the evidences of the might of God; how fearful, how vehement is His might, and how justly doth He wield it! He, verily, ruleth and transcendeth all who are in the heavens and on the earth, and revealeth what He desireth according to a prescribed measure."
Comments:
• We explored the historical background associated with the metaphor of drawing forth “out of the bosom” in the comments portion associated with Paragraph 1.23.
• In this paragraph Baha’u’llah makes a reference to the appearance of “a people”, raised by God, who “will arise to win victory” for Baha’u’llah and who “will purge mankind from the defilement of the outcast and the ungodly.” Let’s consult the Writings to see how we could enrich our understanding about these two groups of people, the ungodly and the outcasts. Before we do it, let’s remind ourselves that all we could do is to “strive” to gain a better perspective on such issues in light of the explanations provided in the Writings and that this “learning” process has no end, as Baha’u’llah has stated: “Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted. They who are its appointed interpreters, they whose hearts are the repositories of its secrets, are, however, the only ones who can comprehend its manifold wisdom.” (Baha'u’llah, Gleanings LXXXIX) And, that furthermore, Baha’u’llah has said: “"Verily I say! No one hath apprehended the root of this Cause. It is incumbent upon everyone, in this day, to perceive with the eye of God, and to hearken with His ear. Whoso beholdeth Me with an eye besides Mine own will never be able to know Me. (Baha’u’llah, quoted by Shoghi Effendi inThe Advent of Divine Justice, p. 77)
Comments:
• We explored the historical background associated with the metaphor of drawing forth “out of the bosom” in the comments portion associated with Paragraph 1.23.
• In this paragraph Baha’u’llah makes a reference to the appearance of “a people”, raised by God, who “will arise to win victory” for Baha’u’llah and who “will purge mankind from the defilement of the outcast and the ungodly.” Let’s consult the Writings to see how we could enrich our understanding about these two groups of people, the ungodly and the outcasts. Before we do it, let’s remind ourselves that all we could do is to “strive” to gain a better perspective on such issues in light of the explanations provided in the Writings and that this “learning” process has no end, as Baha’u’llah has stated: “Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted. They who are its appointed interpreters, they whose hearts are the repositories of its secrets, are, however, the only ones who can comprehend its manifold wisdom.” (Baha'u’llah, Gleanings LXXXIX) And, that furthermore, Baha’u’llah has said: “"Verily I say! No one hath apprehended the root of this Cause. It is incumbent upon everyone, in this day, to perceive with the eye of God, and to hearken with His ear. Whoso beholdeth Me with an eye besides Mine own will never be able to know Me. (Baha’u’llah, quoted by Shoghi Effendi inThe Advent of Divine Justice, p. 77)
February 8, 2010
Paragraph 1.33
"Say: O people! This is the Hand of God, which hath ever been above your own hands, could ye but understand. Within its grasp We have ordained all the good of the heavens and the earth, such that no good shall be made manifest but that it proceedeth therefrom. Thus have We made it the source and treasury of all good both aforetime and hereafter. Say: The rivers of divine wisdom and utterance which flowed through the Tablets of God are joined to this Most Great Ocean, could ye but perceive it, and whatever hath been set forth in His Books hath attained its final consummation in this most exalted Word -- a Word shining above the horizon of the Will of the All-Glorious in this Revelation which hath filled with delight all things seen and unseen."
Comments:
• A reminder that the “Hand of God”, as represented by His Manifestation, is “above” the “hands” of people. This is very comforting and reassuring!
• Furthermore, we are being educated in this paragraph that Baha’u’llah has “ordained” within the grasp of the Manifestation of God “all the good of the heavens and the earth”, and that the Manifestation of God is “the source and treasury of all good” for present, past and future. Also, knowing that “no good shall be made manifest” unless it “proceedeth” from the Manifestation of God. These are all very interesting concepts and realities to reflect on. They will enrich our overall attitude towards life and people.
• Let’s do some reflection on the phrase: “The rivers of divine wisdom and utterance which flowed through the Tablets of God are joined to this Most Great Ocean ..”. In one of His Tablets Baha’u’llah explains that:
Comments:
• A reminder that the “Hand of God”, as represented by His Manifestation, is “above” the “hands” of people. This is very comforting and reassuring!
• Furthermore, we are being educated in this paragraph that Baha’u’llah has “ordained” within the grasp of the Manifestation of God “all the good of the heavens and the earth”, and that the Manifestation of God is “the source and treasury of all good” for present, past and future. Also, knowing that “no good shall be made manifest” unless it “proceedeth” from the Manifestation of God. These are all very interesting concepts and realities to reflect on. They will enrich our overall attitude towards life and people.
• Let’s do some reflection on the phrase: “The rivers of divine wisdom and utterance which flowed through the Tablets of God are joined to this Most Great Ocean ..”. In one of His Tablets Baha’u’llah explains that:
February 1, 2010
Paragraph 1.32
"Say: O people! Can ye ever hope to escape the sovereign power of your Lord? By the righteousness of God! No refuge will ye find in this day, and no one to protect you, save those upon whom God hath bestowed the favour of His mercy. He, verily, is the Ever-Forgiving, the Most Compassionate. Say: O people! Forsake all that ye possess, and enter beneath the shadow of your Lord, the All-Merciful. Better is this for you than all your works of the past and of the future. Fear ye God, and deprive not yourselves of the sweet savours of the days of the Lord of all names and attributes. Take heed lest ye alter or pervert the text of the Word of God. Walk ye in the fear of God, and be numbered with the righteous."
Comments:
• Let’s remind ourselves about this phrase in Paragraph 1.31:
“O Living Temple! Stretch forth Thy hand over all who are in heaven and on earth, and seize within the grasp of Thy Will the reins of command. We have, verily, placed in Thy right hand the empire of all things. Do as Thou willest, and fear not the ignorant.”
In Paragraph 1.32 we are being educated that indeed there is no way that one could “escape the sovereign power” of the Manifestation of God – whether a person accepts this fact or not is a different story. Having acknowledged this fact, one can then humbly bow down to the realization that unless he becomes the recipient of God’s “mercy”, through His Manifestation, he could find no “refuge …in this day, and no one to protect …[him] ..” See how much we need to crave for God’ mercy and how Baha’u’llah assures us that “He, verily, is the Ever-Forgiving, the Most Compassionate.”
Comments:
• Let’s remind ourselves about this phrase in Paragraph 1.31:
“O Living Temple! Stretch forth Thy hand over all who are in heaven and on earth, and seize within the grasp of Thy Will the reins of command. We have, verily, placed in Thy right hand the empire of all things. Do as Thou willest, and fear not the ignorant.”
In Paragraph 1.32 we are being educated that indeed there is no way that one could “escape the sovereign power” of the Manifestation of God – whether a person accepts this fact or not is a different story. Having acknowledged this fact, one can then humbly bow down to the realization that unless he becomes the recipient of God’s “mercy”, through His Manifestation, he could find no “refuge …in this day, and no one to protect …[him] ..” See how much we need to crave for God’ mercy and how Baha’u’llah assures us that “He, verily, is the Ever-Forgiving, the Most Compassionate.”
January 24, 2010
Paragraph 1.31
"O Living Temple! Stretch forth Thy hand over all who are in heaven and on earth, and seize within the grasp of Thy Will the reins of command. We have, verily, placed in Thy right hand the empire of all things. Do as Thou willest, and fear not the ignorant. Reach out to the Tablet that hath dawned above the horizon of the pen of Thy Lord, and take hold of it with such strength that, through Thee, the hands of all who inhabit the earth may be enabled to lay fast hold upon it. This, in truth, is that which becometh Thee, if Thou be of those who understand. Through the upraising of Thy hand to the heaven of My grace, the hands of all created things shall be lifted up to their Lord, the Mighty, the Powerful, the Gracious. Erelong shall We raise up, through the aid of Thy hand, other hands endued with power, with strength and might, and shall establish through them Our dominion over all that dwell in the realms of revelation and creation. Thus will the servants of God recognize the truth that there is none other God beside Me, the Help in Peril, the Self-Subsisting. With these hands, moreover, We shall both bestow and withhold, though none can understand this save those who see with the eye of the spirit."
Comments:
• It will be helpful if we took a minute and reminded ourselves about the Entity that speaks with the voice of God in this paragraph. It was explained with respect to Paragraph 1.17 that there is a very interesting explanation about this in volume 3 of Adib Taherzadeh’s Revelation of Baha’u’llah: “Throughout the Tablet, the Pen of the Most High addresses the Haykal (Temple) and reveals the glory and majesty with which it is invested. In answer to a question, Bahá'u'lláh has stated that the Haykal which is addressed in this Surih is the Person of Bahá'u'lláh, and so is the voice which addresses the Haykal. It is fascinating to know that the One Who speaks with the voice of God in this Tablet is identical with the One spoken to. (Adib Taherzadeh, The Revelation of Baha'u'llah v 3, p. 133). In other words, as we explored in relation to Paragraph 1.7, it is the Primal Will of God that is speaking to Baha’u’llah through Baha’u’llah!
• Paragraph 1.31 educates us about the power and authority of the Manifestation of God.:
o Their “hand” is “over all who are in heaven and on earth”;
o “the reins of command” is seize[d] within the grasp of .. [Their] Will”;
o “in .. [Their] right hand” is “placed … the empire of all things”; and
o They can “Do” as they “will”!
It’s amazing, isn’t it!
• We also notice that Baha’u’llah is being advised not to “fear … the ignorant”. Let’s explore this point a bit by first posing a question: who is defined as being “ignorant” and then why should the Manifestation of God be told not to fear him. Knowing the fact that all we could do, in the words of the Universal House of Justice, is to arrive at a “partial and imperfect understanding” (The Universal House of Justice, Messages 1963 to 1986, p. 389), of the issues involved, let’s consult the Writings on these two points.
Comments:
• It will be helpful if we took a minute and reminded ourselves about the Entity that speaks with the voice of God in this paragraph. It was explained with respect to Paragraph 1.17 that there is a very interesting explanation about this in volume 3 of Adib Taherzadeh’s Revelation of Baha’u’llah: “Throughout the Tablet, the Pen of the Most High addresses the Haykal (Temple) and reveals the glory and majesty with which it is invested. In answer to a question, Bahá'u'lláh has stated that the Haykal which is addressed in this Surih is the Person of Bahá'u'lláh, and so is the voice which addresses the Haykal. It is fascinating to know that the One Who speaks with the voice of God in this Tablet is identical with the One spoken to. (Adib Taherzadeh, The Revelation of Baha'u'llah v 3, p. 133). In other words, as we explored in relation to Paragraph 1.7, it is the Primal Will of God that is speaking to Baha’u’llah through Baha’u’llah!
• Paragraph 1.31 educates us about the power and authority of the Manifestation of God.:
o Their “hand” is “over all who are in heaven and on earth”;
o “the reins of command” is seize[d] within the grasp of .. [Their] Will”;
o “in .. [Their] right hand” is “placed … the empire of all things”; and
o They can “Do” as they “will”!
It’s amazing, isn’t it!
• We also notice that Baha’u’llah is being advised not to “fear … the ignorant”. Let’s explore this point a bit by first posing a question: who is defined as being “ignorant” and then why should the Manifestation of God be told not to fear him. Knowing the fact that all we could do, in the words of the Universal House of Justice, is to arrive at a “partial and imperfect understanding” (The Universal House of Justice, Messages 1963 to 1986, p. 389), of the issues involved, let’s consult the Writings on these two points.
January 15, 2010
Paragraph 1.30
O Pen of Eternity! Grieve not at the things that have befallen Thee, for erelong shall God raise up a people who will see with their own eyes and will recall Thy tribulations. Withhold Thy pen from the mention of Thine enemies, and bestir it in the praise of the Eternal King. Renounce all created things, and quaff the sealed wine of My remembrance. Beware lest Thou become occupied with the mention of those from whom naught save the noisome savours of enmity can be perceived, those who are so enslaved by their lust for leadership that they would not hesitate to destroy themselves in their desire to emblazon their fame and perpetuate their names. God hath recorded such souls in the Preserved Tablet as mere worshippers of names. Recount then that which Thou hast purposed for this Temple, that its signs and tokens may be made manifest upon earth, and that the brightness of this Light may illumine the horizons of the world and cleanse the earth from the defilement of those who have disbelieved in God. Thus have We set down the verses of God and made plain the matter unto those who understand.
Comments:
• It is such a refreshing concept to view the Entity that is being progressively manifested to humanity through various Manifestations of God as the “Pen of Eternity”. It reinforces the ongoing process of the revelation of the Word of God as being eternal -- time without end.
• Baha’u’llah foresees a time when God would have raised up “a people who will see with their own eyes and will recall Thy tribulations.” To “see” with one’s “own eyes” and to “recall” the “tribulations” of the Manifestation of God are two very interesting points to reflect on.
• We know that the Baha’i Faith upholds the principle of independent investigation of truth and that one needs to go through this process to become a Baha’i. For example:
Comments:
• It is such a refreshing concept to view the Entity that is being progressively manifested to humanity through various Manifestations of God as the “Pen of Eternity”. It reinforces the ongoing process of the revelation of the Word of God as being eternal -- time without end.
• Baha’u’llah foresees a time when God would have raised up “a people who will see with their own eyes and will recall Thy tribulations.” To “see” with one’s “own eyes” and to “recall” the “tribulations” of the Manifestation of God are two very interesting points to reflect on.
• We know that the Baha’i Faith upholds the principle of independent investigation of truth and that one needs to go through this process to become a Baha’i. For example:
January 11, 2010
Paragraph 1.29
"By the One in Whose hand is My soul! We were dismayed by his deceitfulness -- nay, bewildered were all things visible and invisible. Nor did he find respite from what he harboured in his bosom until he had committed that which no pen dare describe, and by which he disgraced the dignity of My station and profaned the sanctity of God, the Almighty, the All-Glorious, the All-Praised. Were God to turn all the oceans of the earth into ink and all created things into pens, they would not suffice Me to exhaust the record of his wrongdoings. Thus do We recount that which befell Us, that haply ye may be of them that understand."
Comments:
• One of the qualities of Mirza Yahya that the Manifestation of God brings to our attention in this paragraph is “his deceitfulness”. The dictionary defines “deceit” as “the act of representing as true what is known to be false; a dishonest action or trick; fraud or lie”. Baha’u’llah reminds us that:
“This Day the deceitful of eye, and all that men's breasts conceal, are made known and laid bare before the throne of His Revelation. (Baha'u'llah, Epistle to the Son of the Wolf, p. 107).
Adib Taherzadeh indicates that Baha’u’llah in one of His Tablets “explains that through His attribute 'The Concealer' He has concealed the faults and shortcomings of many deceitful men, who, as a result, have thought that the Manifestation of God was ignorant of their evil deeds. These men did not realize that through the knowledge of God Bahá'u'lláh was fully aware of their wrong-doings, but the sin-covering eye of God had not disclosed their iniquities. Only when they were about to harm the Cause of God did He expel them from His presence and cast them out from among the 'people of Baha'.” (Adib Taherzadeh, The Revelation of Baha'u'llah v 2, p. 117)
Comments:
• One of the qualities of Mirza Yahya that the Manifestation of God brings to our attention in this paragraph is “his deceitfulness”. The dictionary defines “deceit” as “the act of representing as true what is known to be false; a dishonest action or trick; fraud or lie”. Baha’u’llah reminds us that:
“This Day the deceitful of eye, and all that men's breasts conceal, are made known and laid bare before the throne of His Revelation. (Baha'u'llah, Epistle to the Son of the Wolf, p. 107).
Adib Taherzadeh indicates that Baha’u’llah in one of His Tablets “explains that through His attribute 'The Concealer' He has concealed the faults and shortcomings of many deceitful men, who, as a result, have thought that the Manifestation of God was ignorant of their evil deeds. These men did not realize that through the knowledge of God Bahá'u'lláh was fully aware of their wrong-doings, but the sin-covering eye of God had not disclosed their iniquities. Only when they were about to harm the Cause of God did He expel them from His presence and cast them out from among the 'people of Baha'.” (Adib Taherzadeh, The Revelation of Baha'u'llah v 2, p. 117)
January 5, 2010
Paragraph 1.28
"By God, besides Whom is none other God! We withstood all these trials with forbearance, and enjoined upon God's servants to show forth patience and fortitude. Removing Ourself from their midst, We took up residence in another house, that perchance the flame of envy might be quenched in Our brother's breast, and that he might be guided aright. We neither opposed him, nor saw him again thereafter, but remained in Our home, placing Our hopes in the bounty of God, the Help in Peril, the Self-Subsisting. When, however, he realized that his deed had been exposed, he seized the pen of calumny and wrote unto the servants of God, attributing what he had himself committed unto Mine own peerless and wronged Beauty. His purpose was none other than to inspire mischief amongst God's servants, and to instil hatred into the hearts of those who had believed in God, the All-Glorious, the All-Loving."
Comments:
• In this paragraph Baha’u’llah further explains the circumstance following Yahya’s heinous attempt to kill the Manifestation of God and the resulting commotion that it caused when the news reached the community of the believers in Adrianople – even though Baha’u’llah had advised Salmani to keep the details of the incident to himself.
• One of the Attributes of God that Baha’u’llah brings to our attention in this paragraph is the virtue of “forbearance”. Typically we may not think of God as being forbearing. When we become familiar with the circumstances of Baha’u’llah’s life and the incredible degree of immaturity that some believers exhibited, we gain some insights about this divine virtue. A virtue that we need to embrace as part of our own process of growth and maturation, patience with our own selves, as well as with respect to our expectations of and attitudes towards our fellow believers.
• As was mentioned in the comments pertaining to Paragraph 1.27, Bahá'u'lláh formally declared to Mirza Yahya as the nominee of the Báb, His claim to be 'Him Whom God shall make manifest', as foretold by the Báb. This was done by first revealing, in His own handwriting, a Tablet, called the Suriy-i-Amr (Tablet of Command) and having it delivered to Mirza Yahya by His amanuensis, Mirza Aqa jan, who was instructed by Baha’u’llah to read it aloud to Mirza Yahya and demand a conclusive reply. Here is how the Guardian, Shoghi Effendi describes this event:
Comments:
• In this paragraph Baha’u’llah further explains the circumstance following Yahya’s heinous attempt to kill the Manifestation of God and the resulting commotion that it caused when the news reached the community of the believers in Adrianople – even though Baha’u’llah had advised Salmani to keep the details of the incident to himself.
• One of the Attributes of God that Baha’u’llah brings to our attention in this paragraph is the virtue of “forbearance”. Typically we may not think of God as being forbearing. When we become familiar with the circumstances of Baha’u’llah’s life and the incredible degree of immaturity that some believers exhibited, we gain some insights about this divine virtue. A virtue that we need to embrace as part of our own process of growth and maturation, patience with our own selves, as well as with respect to our expectations of and attitudes towards our fellow believers.
• As was mentioned in the comments pertaining to Paragraph 1.27, Bahá'u'lláh formally declared to Mirza Yahya as the nominee of the Báb, His claim to be 'Him Whom God shall make manifest', as foretold by the Báb. This was done by first revealing, in His own handwriting, a Tablet, called the Suriy-i-Amr (Tablet of Command) and having it delivered to Mirza Yahya by His amanuensis, Mirza Aqa jan, who was instructed by Baha’u’llah to read it aloud to Mirza Yahya and demand a conclusive reply. Here is how the Guardian, Shoghi Effendi describes this event:
December 31, 2009
Paragraph 1.27
"To this end he conferred with one of My servants and sought to win him over to his own designs; whereupon the Lord despatched unto Mine assistance the hosts of the seen and the unseen, protected Me by the power of truth, and sent down upon Me that which thwarted his purpose. Thus were foiled the plots of those who disbelieve in the verses of the All-Merciful. They, truly, are a rejected people. When news spread of that which the promptings of self had impelled My brother to attempt, and Our companions in exile learned of his nefarious design, the voice of their indignation and grief was lifted up and threatened to spread throughout the city. We forbade, however, such recriminations, and enjoined upon them patience, that they might be of those that endure steadfastly."
Comments:
• From the Endnotes section of the book we understand that this is a reference to the shocking plot that Mirza Yahya attempted to perform involving one of the believers by the name of Ustad Muhammad-'Aliy-i-Salmani, the barber. The incident took place in Adrianople sometime after Yahya’s first attempt to kill Baha’u’llah with his own hands by poisoning Him with a deadly substance.
• Here is how the beloved Guardian, Shoghi Effendi, describes the poisoning incident:
“Desperate designs to poison Bahá'u'lláh and His companions, and thereby reanimate his own defunct leadership, began, approximately a year after their arrival in Adrianople, to agitate his mind. Well aware of the erudition of his half-brother, Aqay-i-Kalim, in matters pertaining to medicine, he, under various pretexts, sought enlightenment from him regarding the effects of certain herbs and poisons, and then began, contrary to his wont, to invite Bahá'u'lláh to his home, where, one day, having smeared His tea-cup with a substance he had concocted, he succeeded in poisoning Him sufficiently to produce a serious illness which lasted no less than a month, and which was accompanied by severe pains and high fever, the aftermath of which left Bahá'u'lláh with a shaking hand till the end of His life. So grave was His condition that a foreign doctor, named Shishman, was called in to attend Him. The doctor was so appalled by His livid hue that he deemed His case hopeless, and, after having fallen at His feet, retired from His presence without prescribing a remedy. A few days later that doctor fell ill and died. Prior to his death Bahá'u'lláh had intimated that doctor Shishman had sacrificed his life for Him. To Mirza Aqa Jan, sent by Bahá'u'lláh to visit him, the doctor had stated that God had answered his prayers, and that after his death a certain Dr Chupan, whom he knew to be reliable, should, whenever necessary, be called in his stead.”(Shoghi Effendi, God Passes By, pp. 165-6)
Comments:
• From the Endnotes section of the book we understand that this is a reference to the shocking plot that Mirza Yahya attempted to perform involving one of the believers by the name of Ustad Muhammad-'Aliy-i-Salmani, the barber. The incident took place in Adrianople sometime after Yahya’s first attempt to kill Baha’u’llah with his own hands by poisoning Him with a deadly substance.
• Here is how the beloved Guardian, Shoghi Effendi, describes the poisoning incident:
“Desperate designs to poison Bahá'u'lláh and His companions, and thereby reanimate his own defunct leadership, began, approximately a year after their arrival in Adrianople, to agitate his mind. Well aware of the erudition of his half-brother, Aqay-i-Kalim, in matters pertaining to medicine, he, under various pretexts, sought enlightenment from him regarding the effects of certain herbs and poisons, and then began, contrary to his wont, to invite Bahá'u'lláh to his home, where, one day, having smeared His tea-cup with a substance he had concocted, he succeeded in poisoning Him sufficiently to produce a serious illness which lasted no less than a month, and which was accompanied by severe pains and high fever, the aftermath of which left Bahá'u'lláh with a shaking hand till the end of His life. So grave was His condition that a foreign doctor, named Shishman, was called in to attend Him. The doctor was so appalled by His livid hue that he deemed His case hopeless, and, after having fallen at His feet, retired from His presence without prescribing a remedy. A few days later that doctor fell ill and died. Prior to his death Bahá'u'lláh had intimated that doctor Shishman had sacrificed his life for Him. To Mirza Aqa Jan, sent by Bahá'u'lláh to visit him, the doctor had stated that God had answered his prayers, and that after his death a certain Dr Chupan, whom he knew to be reliable, should, whenever necessary, be called in his stead.”(Shoghi Effendi, God Passes By, pp. 165-6)
December 25, 2009
Paragraph 1.26
"We arose before the peoples of earth and heaven at a time when all had determined to slay us. While dwelling in their midst, We continually made mention of the Lord, celebrated His praise, and stood firm in His Cause, until at last the Word of God was vindicated amongst His creatures, His signs were spread abroad, His power exalted, and His sovereignty revealed in its full splendour. To this bear witness all His honoured servants. Yet when My brother beheld the rising fame of the Cause, he became filled with arrogance and pride. Thereupon he emerged from behind the veil of concealment, rose up against Me, disputed My verses, denied My testimony, and repudiated My signs. Nor would his hunger be appeased unless he were to devour My flesh and drink My blood. To this testify such of God's servants as have accompanied Him in His exile, and they that enjoy near access unto Him."
Comments:
• Just like other paragraphs, this paragraph requires some reflection. As we reflect, let’s also remind ourselves about this reference from the Universal House of Justice:
“The Bahá'í Faith is the Revelation of Bahá'u'lláh: His Own Words as interpreted by 'Abdu'l-Bahá and the Guardian. It is a revelation of such staggering magnitude that no Bahá'í at this early stage in Bahá'í history can rightly claim to have more than a partial and imperfect understanding of it. (The Universal House of Justice, Messages 1963 to 1986, p. 389)
This quote has such liberating and humbling effects on every Baha’i who is attempting to gain some “partial and imperfect” understanding of Baha’u’llah’s Revelation reflected in the passages of this mighty Tablet. So with that background, let’s explore the spiritual points and metaphors in Paragraph 1.26.
• The very first line brings to our attention the extent of danger and difficulties that Baha’u’llah had to face as God’s representative for “the peoples of earth and heaven.” According to Baha’u’llah, “all” were “determined to slay” Him! This is indeed shocking! The dictionary defines the word “slay” as “to kill or destroy in a violent way”. Here we get a glimpse of that reality that the Manifestation of God brings to our attention!
Comments:
• Just like other paragraphs, this paragraph requires some reflection. As we reflect, let’s also remind ourselves about this reference from the Universal House of Justice:
“The Bahá'í Faith is the Revelation of Bahá'u'lláh: His Own Words as interpreted by 'Abdu'l-Bahá and the Guardian. It is a revelation of such staggering magnitude that no Bahá'í at this early stage in Bahá'í history can rightly claim to have more than a partial and imperfect understanding of it. (The Universal House of Justice, Messages 1963 to 1986, p. 389)
This quote has such liberating and humbling effects on every Baha’i who is attempting to gain some “partial and imperfect” understanding of Baha’u’llah’s Revelation reflected in the passages of this mighty Tablet. So with that background, let’s explore the spiritual points and metaphors in Paragraph 1.26.
• The very first line brings to our attention the extent of danger and difficulties that Baha’u’llah had to face as God’s representative for “the peoples of earth and heaven.” According to Baha’u’llah, “all” were “determined to slay” Him! This is indeed shocking! The dictionary defines the word “slay” as “to kill or destroy in a violent way”. Here we get a glimpse of that reality that the Manifestation of God brings to our attention!
December 18, 2009
Paragraph 1.25
"O Beauty of the All-Glorious! Shouldst Thou chance upon this people and enter their presence, recount unto them that which this Youth hath related unto Thee concerning Himself and the things that have befallen Him, that they may come to know what hath been inscribed upon the Preserved Tablet. Acquaint them with the tidings of this Youth, and with the trials and tribulations He hath suffered, that they may become mindful of Mine afflictions, and be of them that understand. Recount, then, unto them how We singled out for Our favour one of Our brothers, [Mirza Yahya] how We imparted unto him a dewdrop from the fathomless ocean of knowledge, clothed him with the garment of one of Our Names, and exalted him to such a station that all were moved to extol him, and how We so protected him from the harm of the malevolent as to disarm even the mightiest amongst them."
Comments:
• Paragraphs 1.25 to 1.30 appear to be about the difficulties that Baha’u’llah’s ungrateful half-brother Mirza Yaha caused Him.
• Recalling Paragraphs 1.23 – 1.25 about the existence of certain “people” whose “faces shine as brightly as the sun in its noontide splendour”, “who praise and extol their Lord”, who “were not enjoined [by God] to prostrate themselves before Adam”, whose very “existence … hath remained concealed from the eyes of all who, from everlasting, have been created through the Word of God”, and who Baha’u’llah promises “Erelong shall God make manifest … upon the earth”, and “through them shall exalt His name, diffuse His signs, uphold His words, and proclaim His verses …” -- to these people Baha’u’llah is being directed to do the following , should He happen to see them and to “enter their presence”:
o to “recount unto them …. concerning Himself and the things that have befallen Him”;
o to “Acquaint them with the tidings of this Youth”; and
o to Acquaint them “with the trials and tribulations He hath suffered.”
Since Baha’u’llah mentions earlier that God will soon “make manifest” these special “people” “upon the earth”, it makes one wonder in what dimensions of reality was Baha’u’llah referring to when He mentions His chances of meeting these special souls.
Comments:
• Paragraphs 1.25 to 1.30 appear to be about the difficulties that Baha’u’llah’s ungrateful half-brother Mirza Yaha caused Him.
• Recalling Paragraphs 1.23 – 1.25 about the existence of certain “people” whose “faces shine as brightly as the sun in its noontide splendour”, “who praise and extol their Lord”, who “were not enjoined [by God] to prostrate themselves before Adam”, whose very “existence … hath remained concealed from the eyes of all who, from everlasting, have been created through the Word of God”, and who Baha’u’llah promises “Erelong shall God make manifest … upon the earth”, and “through them shall exalt His name, diffuse His signs, uphold His words, and proclaim His verses …” -- to these people Baha’u’llah is being directed to do the following , should He happen to see them and to “enter their presence”:
o to “recount unto them …. concerning Himself and the things that have befallen Him”;
o to “Acquaint them with the tidings of this Youth”; and
o to Acquaint them “with the trials and tribulations He hath suffered.”
Since Baha’u’llah mentions earlier that God will soon “make manifest” these special “people” “upon the earth”, it makes one wonder in what dimensions of reality was Baha’u’llah referring to when He mentions His chances of meeting these special souls.
December 13, 2009
Paragraph 1.24
"These are they who, in truth, were not enjoined to prostrate themselves before Adam.1 They have never turned away from the countenance of Thy Lord, and partake at every moment of the gifts and delights of holiness. Thus hath the Pen of the All-Merciful set forth the secrets of all things, be they of the past or of the future. Would that the world might understand! Erelong shall God make manifest this people upon the earth, and through them shall exalt His name, diffuse His signs, uphold His words, and proclaim His verses, in spite of those that have repudiated His truth, gainsaid His sovereignty, and cavilled at His signs."
Comments:
• It appears that Baha’u’llah further elaborate in this paragraph about those very special “people” that He mentioned earlier in Paragraph 1.23. Those “whose faces shine as brightly as the sun in its noontide splendour..” Those whose very “existence … hath remained concealed from the eyes of all ..” until now!
• One indication of these special people is that they were not “enjoyned” by God “to prostrate themselves before Adam.” From the Endnotes section of the book we understand that this is a reference to two passages in the Qur’an: [1] cf. Qur'án 2:30-34; 38:71-75. Using Rodwell’s translated version, here are the two sections cited:
Comments:
• It appears that Baha’u’llah further elaborate in this paragraph about those very special “people” that He mentioned earlier in Paragraph 1.23. Those “whose faces shine as brightly as the sun in its noontide splendour..” Those whose very “existence … hath remained concealed from the eyes of all ..” until now!
• One indication of these special people is that they were not “enjoyned” by God “to prostrate themselves before Adam.” From the Endnotes section of the book we understand that this is a reference to two passages in the Qur’an: [1] cf. Qur'án 2:30-34; 38:71-75. Using Rodwell’s translated version, here are the two sections cited:
December 9, 2009
Paragraph 1.23
"Grieve not if none be found to accept the crimson wine proffered by Thy snow-white hand and to seize it in the name of Thy Lord, the Most Exalted, the Most High -- He Who hath appeared again in His name, the Most Glorious. Leave this people unto themselves, and repair unto the Tabernacle of majesty and glory, wherein Thou shalt encounter a people whose faces shine as brightly as the sun in its noontide splendour, and who praise and extol their Lord in this Name that hath arisen, in the plenitude of might and power, to assume the throne of independent sovereignty. From their lips Thou shalt hear naught but the strains of My glorification and praise; unto this Thy Lord beareth Me witness. The existence of these people, however, hath remained concealed from the eyes of all who, from everlasting, have been created through the Word of God. Thus have We made plain Our meaning and set forth Our verses, that perchance men may reflect upon the signs and tokens of their Lord."
Comments:
• The metaphor of the “snow-white hand”, we understand is a reference to the Advent of Moses, the instructions He received from God and His subsequent meeting with the Pharaoh demanding the release of the Israelites who were being kept as slaves. Below are some passages from the Torah (the Old Testament) and the Qur’an. Such references by Baha’u’llah towards previous incidents associated with various Manifestations of God remind us of the continuity of the Divine Revelation and our need to ponder and reflect over them so that our faith and certitude will increase with time.
From Exodus 4, King James Bible:
“And Moses answered and said, But, behold, they will not believe me, nor listen to my voice: for they will say, The LORD has not appeared to you. 2 And the LORD said to him, What is that in your hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the LORD said to Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you. 6 And the LORD said furthermore to him, Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put your hand into your bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe you, neither listen to the voice of the first sign, that they will believe the voice of the latter sign.”
Since it is reported that Moses had darker complexions, this story brings to one’s attention the power of the Manifestation of God to change His dark hand into snow-white!
Comments:
• The metaphor of the “snow-white hand”, we understand is a reference to the Advent of Moses, the instructions He received from God and His subsequent meeting with the Pharaoh demanding the release of the Israelites who were being kept as slaves. Below are some passages from the Torah (the Old Testament) and the Qur’an. Such references by Baha’u’llah towards previous incidents associated with various Manifestations of God remind us of the continuity of the Divine Revelation and our need to ponder and reflect over them so that our faith and certitude will increase with time.
From Exodus 4, King James Bible:
“And Moses answered and said, But, behold, they will not believe me, nor listen to my voice: for they will say, The LORD has not appeared to you. 2 And the LORD said to him, What is that in your hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the LORD said to Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to you. 6 And the LORD said furthermore to him, Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put your hand into your bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe you, neither listen to the voice of the first sign, that they will believe the voice of the latter sign.”
Since it is reported that Moses had darker complexions, this story brings to one’s attention the power of the Manifestation of God to change His dark hand into snow-white!
December 6, 2009
Paragraph 1.22
"O Maid of inner meanings! Step out of the chamber of utterance by the leave of God, the Lord of the heavens and the earth. Reveal, then, thyself adorned with the raiment of the celestial Realm, and proffer with thy ruby fingers the wine of the heavenly Dominion, that haply the denizens of this world may perceive the light that shone forth from the Kingdom of God when the Daystar of eternity appeared above the horizon of glory. Perchance they may arise before the dwellers of earth and heaven to extol and magnify this Youth Who hath established Himself in the midmost heart of Paradise upon the throne of His name, the All-Sufficing Helper -- He from Whose countenance shineth the brightness of the All-Merciful, from Whose gaze appear the glances of the All-Glorious, and in Whose ways are revealed the tokens and evidences of God, the omnipotent Protector, the Almighty, the All-Loving."
Comments:
• Let’s attempt to gain some insights with respect to the symbolic representation of the “Maid of inner meanings”. But before we do that, we need to recall our previous exploration of the term Maiden in Paragraph 1.6 where Baha’u’llah refers to a “Maiden … suspended in the air” before Him as “the embodiment of the remembrance of the name of My Lord”. We also reviewed the Guardian’s explanation in God Passes By that this “Maiden” is a representation of the “Most Great Spirit” in Baha’u’llah’s Dispensation and that It was represented as the “Sacred Fire, the Burning Bush, the Dove and the Angel Gabriel” in “the Zoroastrian, the Mosaic, the Christian, and Muhammadan Dispensations.”
• We also come across some further representations in the Writings with respect to this metaphor of Maids. For example in the following quote Baha’u’llah links them to the Word of God and the process of unsealing “the choice wine” of His Revelation:
Comments:
• Let’s attempt to gain some insights with respect to the symbolic representation of the “Maid of inner meanings”. But before we do that, we need to recall our previous exploration of the term Maiden in Paragraph 1.6 where Baha’u’llah refers to a “Maiden … suspended in the air” before Him as “the embodiment of the remembrance of the name of My Lord”. We also reviewed the Guardian’s explanation in God Passes By that this “Maiden” is a representation of the “Most Great Spirit” in Baha’u’llah’s Dispensation and that It was represented as the “Sacred Fire, the Burning Bush, the Dove and the Angel Gabriel” in “the Zoroastrian, the Mosaic, the Christian, and Muhammadan Dispensations.”
• We also come across some further representations in the Writings with respect to this metaphor of Maids. For example in the following quote Baha’u’llah links them to the Word of God and the process of unsealing “the choice wine” of His Revelation:
December 1, 2009
Paragraph 1.21
"O Tongue of this Temple! We, verily, have created thee through Our name, the All-Merciful, have taught thee whatsoever had remained concealed in the Bayan, and have bestowed upon thee the power of utterance, that thou mayest make mention of Mine exalted Self amidst My creatures. Proclaim, then, this wondrous and mighty Remembrance, and fear not the manifestations of the Evil One. Thou wert called into being for this very purpose by virtue of My transcendent and all-compelling command. Through thee have We unloosed the Tongue of Utterance to expound all that hath been, and We shall again, by My sovereign power, unloose it to speak of that which is yet to come. Erelong shall We bring into being through thee eloquent tongues that will praise and extol Me amongst the Concourse on high and amidst the peoples of the world. Thus have the verses of God been revealed, and thus hath it been decreed by the Lord of all names and attributes. Thy Lord, verily, is the True One, the Knower of things unseen. Nothing whatsoever shall prevent these tongues from magnifying their Creator. Through them, all created things shall arise to glorify the Lord of names and to bear witness that there is none other God save Me, the All-Powerful, the Most-Glorious, the Best-Beloved. Nor shall those who make mention of Me speak aught unless they be inspired by this Tongue from its lofty station. Few, however, are they who understand! No tongue is there that speaketh not the praises of its Lord and maketh not mention of His Name. Amongst the people, however, are those who understand and utter praises, and those who utter praises, yet understand not."
Comments:
* As we read and reflect on the verses of God in this paragraph let’s remember what we explored in Paragraph 1.17: Adib Taherzadeh made a reference to a Tablet from Baha’u’llah in which He explains that “Haykal [Temple] which is addressed in this Surih is the Person of Bahá'u'lláh, and so is the voice which addresses the Haykal.”
* Baha’u’llah reminds us in this paragraph about the Mission that He has been entrusted with and Its link with That of the Bab’s. This is where we read “We, verily, have created thee through Our name, the All-Merciful, have taught thee whatsoever had remained concealed in the Bayan …”
Comments:
* As we read and reflect on the verses of God in this paragraph let’s remember what we explored in Paragraph 1.17: Adib Taherzadeh made a reference to a Tablet from Baha’u’llah in which He explains that “Haykal [Temple] which is addressed in this Surih is the Person of Bahá'u'lláh, and so is the voice which addresses the Haykal.”
* Baha’u’llah reminds us in this paragraph about the Mission that He has been entrusted with and Its link with That of the Bab’s. This is where we read “We, verily, have created thee through Our name, the All-Merciful, have taught thee whatsoever had remained concealed in the Bayan …”
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