Paragraph 212

Inasmuch as it hath been clearly shown that only those who are initiated into the divine mysteries can comprehend the melodies uttered by the Bird of Heaven, it is therefore incumbent upon every one to seek enlightenment from the illumined in heart and from the Treasuries of divine mysteries regarding the intricacies of God’s Faith and the abstruse allusions in the utterances of the Daysprings of Holiness. Thus will these mysteries be unraveled, not by the aid of acquired learning, but solely through the assistance of God and the outpourings of His grace. “Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.”

One last paragraph before we get into the attributes of the True Seeker, and then embark on the proofs Baha'u''llah offers for the Station of the Bab.

It's interesting here because He reminds us that only specific individuals can "comprehend the melodies uttered by the Bird of Heaven". What are we to understand by that? Who are these people who are "initiated" into those mysteries? Are they only the Manifestations? And if that is the case, then what are we to do when the Manifestation no longer walks the earth?

Clearly this is not the case. As Baha'u'llah has not yet revealed His own station, and is still explaining all these things for our benefit, then anyone can be this sort of teacher. After all, the Apostles did it, as did the other saints and holy ones throughout the ages. Now, to be clear, He is not talking about the revelation of sacred Text, but the explanation of it. So how are we to recognize the "illumined in heart" from whom we should seek guidance?

This is where it begins to make more sense and becomes applicable to anyone reading this book.

Obviously this "certain man" whom Baha'u'llah has been talking about is not one of these. You only need to look at his character to recognize that. Earlier, in paragraph 89, He quoted from the Qur'an, “Our Cause is sorely trying, highly perplexing; none can bear it except a favorite of heaven, or an inspired Prophet, or he whose faith God hath tested.” And as He pointed out, the first two are beyond our control, but the third is one that the Babis of the day were actually facing. It seems that He will be guiding us to that third station with His description of the True Seeker.

It is worth noting that there is so much that is hidden or obscure in these teachings. He refers to "those who are initiated", implying that they are a small group of people who share this perspective. He refers to this as "the divine mysteries". He even alludes to the mythical "language of birds" by saying that these people can understand "the melodies uttered by the Bird of Heaven". Throughout this paragraph He reiterates there is a secret contained within these verses.

Then He reminds us that those who are there, those few and precious souls who can share this information with the seeker, do not get their learning from any school. It is not granted to us by a teacher in a university, nor by a priest or cleric telling us that we understand. It is granted by God alone.

This is where the next series of paragraphs come into play. When He describes for us the attributes of the True Seeker, He is also informing us of the state of being of the one who will be able to comprehend these allusive statements.

Part One of this book revolved around the concept of detachment, for without that as a starting point, nothing else matters. If we are too attached to our limited understanding, then we will never be open enough to receive these new teachings.

Part Two began with reminding us of our position in the hierarchy of creation, and our utter dependence upon the Manifestations. He then went into great detail explaining the role and position of these Manifestations, and why we should be looking to them for guidance. Then, in paragraph 199, He tells us "enlightenment should be sought from the Trustees of the depositories of Knowledge", while reminding us here that these are not necessarily those with a degree. He wants to ensure that we do not seek guidance from those who are lost, that we can recognize someone who is a good source of guidance.

From here, He will help us achieve the most effective stance for searching, giving us many details of what a True Seeker looks like, presumably in the hope that we will adopt that stance ourselves. Then, and only then, does He go into the numerous proofs of the station of the Bab.

Paragraph 211

O my brother! A divine Mine only can yield the gems of divine knowledge, and the fragrance of the mystic Flower can be inhaled only in the ideal Garden, and the lilies of ancient wisdom can blossom nowhere except in the city of a stainless heart. “In a rich soil, its plants spring forth abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.”

A couple more paragraphs about the Qur'an, and the need for understanding it well, before leading us to the qualities of the true seeker. Then He will begin His defense of the Bab, starting with references from the Qur'an itself.

Note how He begins this paragraph with "O my brother!" Once again, Baha'u'llah is making this very personal. So much of what Baha'u'llah talks about is unity, and by warmly embracing the uncle as a brother, He is demonstrating an aspect of this unity. He is saying, in a very simple way, that they are part of one family. This is so consistent with His message, and it seems to be carried into every part of the Revelation. It shows a coherency between what His message is, and how He conveys it.

He then continues with "A divine Mine can only yield the gems of divine knowledge..." What a fascinating phrase. Think about it. If the Manifestation, or the Book they have given us, is the "Mine", what does that actually tell us?

It means that we have go in and explore it. The gems are not just there for the taking. They are not sitting on the surface, clear and evident for us to see. Going into a mine, searching for gemstones, is a dirty and uncomfortable thing. And it's not easy. Imagine walking into a dark tunnel, light strapped to your helmet, which you are wearing so you don't conk your head and knock yourself out. Then, in the midst of this dark tunnel, you have to find something the size of your fingernail on a wall of rock. Of course, when you find one, you probably find a few, after all, gems are usually found together in a seam. But then you have to exert all that energy to smash the rocks and release the raw gemstones.

Once you do that, congratulations, you have a rock.

Now you have to smash and chip and scrape away the matrix to expose the gem. Again, this is not an easy process. It takes time and skill, and a lot of energy. And then, once all that is finished? Congratulations, you still have a rock.

Now it's time to polish it. This is where it is necessary to know the different types of gemstones, for if you polish a diamond like an opal, you will never see the potential beauty of the sparkling diamond. However, if you try to polish an opal like a diamond, it will shatter.

And once it's polished? Now you have a prettier rock.

Time to make the setting.

You get the idea.

Having a mine, even a divine one, is just the beginning of a very long and labour intensive process. Of course, without the mine, you can't even begin the process, for it all starts with the mine.

The mystic Flower, though, is found in the garden. Oh, and not just any garden, but the ideal Garden. And while this particular flower is capitalized, it is certainly not the only flower found there, otherwise it would be a pretty poor garden.

In fact, we are reminded of a detail from paragraph 31 where He is referencing a number of aspects of trees, but then at the end mentions the myrtles, a little flower. Specifically, He talks about "the trees of divine unity, the fruits of His oneness, the leaves of detachment, the blossoms of knowledge and certitude, and the myrtles of wisdom and utterance". When we considered why this would be the case, it occurred to us that trees do not grow on their own. They are part of an ecosystem that includes the flowers growing by its base, on the floor of the forest.

Similarly, this mystic Flower, by growing in a garden, must have other flowers growing around it. This would be like the Manifestation being surrounded by all the Apostles, Saints, and sages. There is only one Manifestation, but there are many of the others.

We could go on and talk about Eden, and Paradise, and Ridvan, and all sorts of metaphors associated with all that, but don't want to go on too long with this.

There is another question, though. Why lilies?

As we saw with the myrtles back in paragraph 31, He does not name these things randomly. So, what is it about lilies that make them appropriate here?

Historically, the lily is associated with purity, rebirth, and divinity. It was said to have sprung from Hera's milk in Greek myth, and in Christian symbology refers to the Virgin Mary. Both of these revolve around the birth motif.

If we are looking at using the Qur'an to help us discover the truth of the Bab, then this reference to "ancient wisdom" giving birth to that which is new makes even more sense.

Finally, this quote from the Qur'an just reinforces all of what He has said and implied in these previous paragraphs.

If you want to learn divine knowledge, you have to go to the divine Mine, presumably the Book of God. If you want to inhale the fragrance of the mystic Flower, you have to go to the ideal Garden. And if you want the lilies of ancient wisdom to blossom in your heart, then it has to be stainless. In just a couple of paragraphs He will begin to explain how to help your heart become stainless.

Paragraph 210

Ponder the blessed verse, so that the meaning of the words “There is neither a thing green nor sere but it is noted in the unerring Book” may be imprinted upon the tablet of thy heart. Notwithstanding, a multitude bear him allegiance. They have rejected the Moses of knowledge and justice, and clung to the Sámirí of ignorance. They have turned away their eyes from the Daystar of truth which shineth in the divine and everlasting heaven, and have utterly ignored its splendor.

 

Baha'u'llah continues to turn us towards the Qur'an, showing how profound it is by pointing out to us that He was able to find a direct reference to this "certain man, reputed for his learning and attainment". Of course, this will help us see how it directly references the Bab, too, just after He guides us towards understanding what it means to be a "true seeker". In other words, He seems to be saying, if we want to find truth, we can find it in the sacred Text. Everything "is noted in the unerring Book".

Once again He is asking us to ponder. This time it is a reminder to the uncle to deeply consider what he already knows about the Qur'an. It is the repository of truth. After all those reminders to stop regarding "the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets" He is guiding us back to the true standard.

We can put our trust in the Word of God. It is what He used in Part One with that quote from Jesus. It is what He has been using throughout this book. And it is what He will use in just a few more paragraphs to help us understand the truth of the Cause of the Bab. "Consider the past" is not just advice to reflect on those aspects of history we already know. It is a reminder that the past can also be our guide to the future.

When He refers to the "unerring Book", though, if we consider the synonymity of the Manifestations He has talked about for so many paragraphs, we can also think of the Books they have revealed as one. The "unerring Book" is not just the Qur'an. It is the "Book of God". It is the truth found in all revelations. We find the "unerring Book" also refers to the Gospels, the Tanakh, the Upanishads, the Bhagavad-Gita, the Buddhist texts, the Zend Avesta, and all the sacred books of the past.

Unfortunately, though, too many people put their trust in people, mortal souls like this "certain man". They ignore the obvious reality in the sacred text and look, instead, to those who are "(c)ontent with a transitory dominion", those "foolish leaders, who lead after their own whims and desire."

But who is "Samiri"? What is his story, that Baha'u'llah would reference him here?

He was one of the Israelites who followed Moses out of Egypt into the desert. In the Qur'an, he is the one who is accused of turning the Israelites away from Moses while He was up in the mountain getting the Ten Commandments. He is the one who is said, in Surih 20, to have made the golden calf. While Aaron, Moses' brother, was left in charge, Samiri is the one who usurped that station, claiming that Moses had forgotten about them. He went on and said that the calf was the god of Moses, as well as Israel. Through his ignorance, he grossly mislead them. For this, Samiri was banished from the community.

There are more aspects to this story, though. For starters, Samiri  took the gold from all the jewelry they carried with them as they fled Egypt. This is what he used to make the statue of the calf. And one may reasonably ask why they had this gold in the first place? What good is it in the desert? You can't eat it. It doesn't replace water. You can't even trade it for money to buy anything. There's nothing out there, so all it is is dead weight. It's a burden. Nothing more. Well, perhaps that's not quite true. It is a reminder of what they left behind. It's a sign that somewhere deep in their hearts, perhaps, they longed to be Egyptian, enjoying a life of ease, instead of the trials and torments they faced in the desert.

As we read this paragraph, we were thinking of how Baha'u'llah once again references people turning away, and thought that it might be because of the veils covering their eyes, preventing them from seeing the truth. But as we pondered this, we noticed that He says that they "turned away... from the Daystar... which shineth..." And as we placed ourselves in their position, we realized that we were turning away not because of a veil, but because we were blinded. When faced with a bright light, our natural inclination is to turn away from it simply because it hurts to look at it directly.

Then, when we used the word "natural", we were reminded of paragraph 28, in which Baha'u'llah says, "...in idle fancy they have found the door that leadeth unto earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter."

Perhaps this is the crux of the story, for us. Perhaps this is why Baha'u'llah refers to this "certain man" as Samiri.

Both are followers, the one of Shaykh Ahmad and Siyyid Kazim, the other of Moses. Both have already made a difficult choice. The former to step aside from the traditional teachings of other schools of Islamic thought. The other to walk away from that which was comfortable and familiar to him, the life he had in Egypt.

Then, faced with the reality of what their choice entails, they turn aside and choose an easier path.

Samiri could have continued to follow Moses in the desert, but let's face it, that's a difficult choice for one who lived his whole life in the comfort of Egypt's cities.

The "certain man", Karim Khan, could have gone on and followed the Bab, but consider the hardships that those who did faced. How many tens of thousands were eventually executed for their belief? To follow the Bab was, right from the beginning, to step on that path leading to martyrdom, and most of them knew it.

Samiri gathered all this gold to himself, while this "certain man" gathered followers and renown. Both did so, probably not because they were unaware of the Manifestation, but more likely because they knew the risks. "They therefore naturally hold fast unto the former, and flee from the latter."

Paragraph 209

And as to this man’s attainments, his ignorance, understanding and belief, behold what the Book which embraceth all things hath revealed; “Verily, the tree of Zaqqúm shall be the food of the Athím.” And then follow certain verses, until He saith: “Taste this, for thou forsooth art the mighty Karím!” Consider how clearly and explicitly he hath been described in God’s incorruptible Book! This man, moreover, feigning humility, hath in his own book referred to himself as the “athím servant”: “Athím” in the Book of God, mighty among the common herd, “Karím” in name!

Now, with incredible elegance, Baha'u'llah begins His shift from this "certain man, reputed for his learning and attainment", who accounts "himself as one of the preeminent leaders of his people", and turns our attention back to the Qur'an.

This is significant in that He has just given us this negative example of one who has no interest in discovering the truth. He has shown us what happens when one is only concerned about their own ego and reputation. From here, though, He will soon outline the attributes of a true seeker, one who is desperate to discover the truth. From there, He will then use the Qur'an to begin His proof of the Bab's station and mission. By reminding us here of the power inherent in the Qur'an, He is preparing us to use sacred text as a guide for uncovering the truth, just as He did in Part One with that single quote from Jesus guiding us towards the recognition of Muhammad.

Baha'u'llah begins this paragraph with a bit of an outline about this man. He refers to his "attainments, his ignorance, understanding and belief". We have already seen his ignorance, claiming that all these various pseudo-sciences are necessary for understanding spiritual matters. This also touches on his understanding and belief. But what has this man done?

Haji Mirza Karim Khan was a Shaykhi, that school of thought which produced all of the Letters of the Living, those first to believe in the Bab. Karim Khan, however, did not embrace the Cause of the Bab. Instead, he decided to declare himself the leader of this school, even going so far as to claim to be the "fourth pillar of Islam" alongside God, Muhammad, and the Imams. This clearly demonstrates how his humility was, as Baha'u'llah says, merely feigned. However, after significant opposition from other clergymen, he quickly withdrew this claim, but that is how far his ego was out of control. After that, he wrote a number of books and treatises attacking the Bab and His followers.

The uncle, of course, would have been very aware of all this. But enough about this man. Let's look at the rest of this paragraph.

Notice how these quotes call to mind the entirety of Surih 44. That Surih begins with the story of Moses at a time when He been banished from Egypt, just as Baha'u'llah had recently been banished from Iran at the time of this writing. It goes on to show how the Egyptians came to nothing, and those who attacked the Jews lost everything. Their wealth and fame had all been lost. It continues on with the quote that Baha'u'llah cited, referencing how the sinners shall suffer. It then concludes with a mention of the rewards that are awaiting those who believe.

Over and over in this book, Baha'u'llah is referencing those passages in the Qur'an that contrast those who disbelieve from those who believe, those who persecute the believers and those who suffer for their belief. He is continually calling to mind the question of belief itself, and helping us ask which side of history we want to be on.

Throughout this volume, Baha'u'llah reminds us of the nature of "Return", and how not only does the Messenger return, but so do all the surrounding circumstances, including the various types of people, both the oppressors and the believers. He continually draws us back to sacred Text, both the Bible and Qur'an, reminding us of the profundity of these books, and how they can be our guide to the future.

Then there is the word "consider". Consider this book, the Qur'an. Think about it carefully before making your decision regarding the validity of the Station of the Bab.

Study this book, the Qur'an. Notice how it not only talks about the various circumstances attending the lives of the Messengers, it even calls out by name such perfidious individuals as Karim Khan.

It is with such reminders that Baha'u'llah winds down this section of the Iqan, getting us ready to see what the Qur'an has to say about the Bab, Himself.

Of course, before that, there is still the internal preparation we must do to be ready to engage in such a search.

Paragraph 208

Among the sciences which this pretender hath professed is that of alchemy. We cherish the hope that either a king or a man of preeminent power may call upon him to translate this science from the realm of fancy to the domain of fact and from the plane of mere pretension to that of actual achievement. Would that this unlearned and humble Servant, who never laid any pretension to such things, nor even regarded them as the criterion of true knowledge, might undertake the same task, that thereby the truth might be known and distinguished from falsehood. But of what avail! All this generation could offer Us were wounds from its darts, and the only cup it proffered to Our lips was the cup of its venom. On Our neck We still bear the scar of chains, and upon Our body are imprinted the evidences of an unyielding cruelty.

Continuing on with this "certain man, reputed for his learning and attainment", who accounts "himself as one of the preeminent leaders of his people", Baha'u'llah focuses in on a single one of his preposterous claims, the mastery of alchemy.

What makes this most fascinating to us is to compare it to what Baha'u'llah has already said about alchemy in paragraphs 165 - 167. In those paragraphs He refers to the potency of the "Divine Elixir", the Word of God, and how it can transform people from one state of being to another, more golden state of being. Of course, He also points out that those people who have been touched and transformed by the Word of God cannot be compared to themselves from before that transformation. They have so utterly changed, become so much more spiritual, that it is like the copper that has been changed to gold.

Here, in this paragraph, He asks that someone take this man up on his claim. Specifically, He cherishes "the hope" that someone in a position of power do this, as He Himself is essentially seen as a powerless exile at this point.

Further to this, though, He also hopes that someone ask Him to do the same thing. It is very reminiscent of that later challenge when some members of the clergy asked Him to perform a miracle, presuming He wouldn't accept such a challenge. Immediately upon this request, He agreed, provided they chose a single miracle and, upon its performance, accepted His claim. They were unable to do this, and so never followed through.

Over and over Baha'u'llah seems to dare people to challenge Him to do such things, and every single time they do not.

Then, at the end of this paragraph, there is another point He introduces: His sufferings. Why? Why would He introduce this idea here?

This suffering is not the suffering of exasperation, but a literal physical suffering. He had already been bastinadoed, imprisoned, and even exiled for His faith. When He was imprisoned in the Siyyah-Chal, the chains on His neck bent His back and left their scars on Him for life. When He says He bears the scars of their cruelty, and that His body bears the evidence of it, this is not hyperbole. It is a reality.

Of what use is it, He asks, to hope for such a test as to be asked to change copper to gold. This generation, He implies, is not interested in investigating the truth. All that it has given Him is suffering.

And just in case we have forgotten, remember that line from way back in paragraph 6, "the more closely thou observest the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be thy faith in the Cause of God"? In addition to this, in paragraph 80 He said of those same Manifestations, "Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer whatsoever they decreed." As He is just getting ready to embark on the actual proofs of the Mission and Station of the Bab, it seems that this is a hint at how to become more certain of Baha'u'llah's own Station, too.

Paragraph 207

Gracious God! How great is Our amazement at the way the people have gathered around him, and have borne allegiance to his person! Content with transient dust, these people have turned their face unto it, and cast behind their backs Him Who is the Lord of Lords. Satisfied with the croaking of the crow and enamored with the visage of the raven, they have renounced the melody of the nightingale and the charm of the rose. What unspeakable fallacies the perusal of this pretentious book hath revealed! They are too unworthy for any pen to describe, and too base for one moment’s attention. Should a touchstone be found, however, it would instantly distinguish truth from falsehood, light from darkness, and sun from shadow.

We are still looking at this "certain man, reputed for his learning and attainment", who accounts "himself as one of the preeminent leaders of his people".

This paragraph begins with exasperation. "Gracious God!"

Why? What is Baha'u'llah exasperated about? If we look at the last sentence of the previous paragraph, we see that this refers to the "heights of extravagance his claims have reached".

But it's not only that. It's the way "people have gathered around him, and have borne allegiance to his person." As Baha'u'llah says in paragraph 111, quoting the Qur'an, "And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it." No wonder He is amazed.

For us, it is a good reminder to be cautious about following the crowd. Are we following merely to follow? Or have we consciously thought about it? Remember, we are not to "regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets". But that doesn't mean we need to ignore anything anyone else says. It means that we should be cautious, make sure that what is being said makes sense and is in line with the Writings. Being attracted to what another person says is not necessarily bad. But we need to see whether we are attracted like the moth to the light or the fly to the fertilizer. It all hearkens back, of course, to paragraphs 14 and 15, too, and not weighing the Word of God "by the standard of their own knowledge".

But all of this can become a distraction.

Why would we bother paying attention to the cawing of the crow when we can listen to the beautiful melody of the nightingale? Why would we waste our time with the "visage of the raven" when we can surround ourself with the beauty of the rose? We should focus our attention on the positive, spending our precious time building up what is good rather than focusing on the negative. Those petty things that try to divert our attention away from the Word of God and the building of this new civilization are not worthy of our attention.

What a lesson this is for us in this age of social media, which thrives on this distraction and relishes in these petty arguments. No. We shouldn't bother with such things, for once we have the divine Word of God, we can "instantly distinguish truth from falsehood, light from darkness, and sun from shadow".

Paragraph 206

We were surprised exceedingly when We observed that his one purpose was to make the people realize that all these learnings were possessed by him. And yet, I swear by God that not one breath, blowing from the meads of divine knowledge, hath ever been wafted upon his soul, nor hath he ever unraveled a single mystery of ancient wisdom. Nay, were the meaning of Knowledge ever to be expounded unto him, dismay would fill his heart, and his whole being would shake to its foundation. Notwithstanding his base and senseless statements, behold to what heights of extravagance his claims have reached!

In this paragraph, the fourth of ten that looks at this "certain man, reputed for his learning and attainments", Baha'u'llah turns His attention to this man's character.

The first thing that catches our attention is the adverb, "exceedingly". He wasn't just surprised. Baha'u'llah was "surprised exceedingly". Why?

As so often is the case, we don't really know. How can anyone know the mind of a Manifestation? But we suspect it has to do with this man motivations. He wasn't concerned about educating people. He wasn't interested in raising the spiritual state of those who followed him. He wasn't even thinking about guiding people to the Messenger of God, nor even God Himself. No. His only purpose was to boost his own ego.

It seems only natural that this would surprise someone whose very essence was a lack of ego.

And this isn't speculation on Baha'u'llah's part. It is something He actually observed. He saw it, clear as day. He saw this man's behaviour and discerned his motives.

The second point that caught our attention is this man's lack of understanding. He obviously does not possess true knowledge, according to Baha'u'llah, Who has read his book. In fact, so far is he from true knowledge that if he were to encounter it, he would freak out. "...(H)is whole being would shake to its foundation."

To better understand this, we need to look all the way back to paragraphs 14 and 15. There He points out that this man's behaviour, similar to other religious fanatics throughout history, "can be attributed to naught save the petty-mindedness of such souls as tread the valley of arrogance and pride..." Baha'u'llah goes on to say, "Leaders of religion, in every age, have hindered their people from attaining the shores of eternal salvation, inasmuch as they held the reins of authority in their mighty grasp. Some for the lust of leadership, others through want of knowledge and understanding, have been the cause of the deprivation of the people."

In other words, this man's "lust for leadership" has prompted him to ignore the truth. His ego has convinced him to attack anything that might cast a shadow on how others perceive him. As He says in paragraph 28, "With all their power and strength they strive to secure themselves in their petty pursuits, fearful lest the least discredit undermine their authority or blemish the display of their magnificence." This man, "reputed for his learning and attainments", exemplifies these warnings. And were he to gain a bit of true knowledge, he would then see himself as one of those described in that next sentence, one of those "voracious beasts (that) have gathered and preyed upon the carrion of the souls of men."

We can clearly see how his egotism has carried him away to those "heights of extravagance". These claims that he alone knows all these sciences "necessary" for understanding the Miraj shows that he lacks the detachment needed to "attain the shores of the ocean of true understanding".

Contrary to this, Baha'u'llah never claims that anything other than detachment and purity of heart are needed to recognize these truths. Later, in paragraphs 213 to 219, He will go into more depth as to what this entails.