Viewed in the light of their second station—the station of distinction, differentiation, temporal limitations, characteristics and standards—they manifest absolute servitude, utter destitution and complete self-effacement. Even as He saith: “I am the servant of God. I am but a man like you.”
We are now at the fourth paragraph of twenty-two describing the two stations that the Manifestations occupy. Here Baha'u'llah has really begun describing that second station. He has already cautioned us that we can become "perplexed and dismayed" if we focus too closely on this station without keeping firmly in mind the first station, that of absolute unity.
Here He has outlined five aspects of this second station for our consideration, namely those of "distinction, differentiation, temporal limitations, characteristics and standards". What exactly are those? How are we to understand them, especially in light of that first station?
Let's take a look at them one at a time, and see what we can discover.
First, there is "distinction". This word has a number of definitions. It can mean "a difference or contrast between similar things", such as in the phrase "a distinct advantage". It can also mean something that stands out from the rest, as in "a man of distinction".
As we saw in Part 1, in those early paragraphs where He talks about the earlier Manifestations, they all stood out from the people of their day. They were, one and all, people of distinction.
But there is also the contrast between them. While they all manifest that absolute servitude, the personality of Jesus as described in the Gospels is quite different from that of Moses or Muhammad as described in the Tanakh or the Qur'an. So we can see that if we expect them all to have the same personality, we might be either disappointed or confused.
Second, there is "differentiation". This is usually defined as "the act of showing or finding difference between things that are compared". But it can also be defined as "the development from the one to the many, the simple to the complex". Again, the Manifestations of that divine Spirit do both.
If we look at that second definition first (yeah, we know it's out of order, but bear with us), and compare it to the different faiths chronologically, we can see that development in action. Moses, in a sense, talked about a family, the descendants of Jacob. Jesus expanded this to city-states, which is why we see so many books of the New Testament named after places. Muhammad broadened His appeal to what we would now refer to as nations. And Baha'u'llah is working towards uniting the whole planet. As time moves on, the circle of unity grows, ever wider, ever more complex.
If we look at that first definition, we see that the Manifestations also show the differences between things, like the spirituality of people. They "differentiate" one thing from another, such as the living and the dead. They separate the "sheep" from the "goats", "truth" from "falsehood", and so forth.
But let's look at another example, namely prayer. For the Jewish people, a pious person would face Jerusalem, the Wailing Wall, when they pray. And the prayers they say would be those prescribed by the priests, or their particular rabbi. For a Muslim, the pious individual would face Mecca, the Kabba, and they would recite the prayers from the Qur'an. From an outside perspective, we can see that what really matters is their state of heart.
If we focus on the material aspect, like where
someone faces, then we can get confused when the rules change.
Baha’u’llah mentions this back in paragraphs 54 and 55 as one of the
examples of the tests that people face when the new religion is founded.
As a reminder, “The most acceptable prayer”, says the Bab, “is the one
offered with the utmost spirituality and radiance.”
The third aspect is that of "temporal limitations". This means the limitations that were imposed upon them by the times in which they lived.
For example. no earlier Messenger could have talked about the oneness of humanity because we didn't really know all of humanity yet.
We also didn't know how, as a human race, to purify water until just prior to the advent of Muhammad. It was safer to drink alcohol than most sources of water. Once we understood this process, though, Muhammad told us to no longer drink alcohol, presumably because it was now safer to drink the water. The damage done to us from the alcohol no longer outweighed the damage done to us from the water.
Another example is that of dietary restrictions. For desert dwellers, eating pork made no sense. It was too dangerous. For a crowded population living on grassland surrounded by mountains, forbidding beef made sense, for otherwise the population would starve just to be able to feed all the cows.
We often hear people discounting things because, as they say, "It's not mentioned in the Bible." But that is usually just because the idea hadn't taken root yet in the minds of the people, such as various rights, or it just hadn't been invented yet, such as computers or other modern technology. When Jesus famously said, "I have yet many things to say unto you, but ye cannot bear them now", He was pointing out this temporal limitation.
The fourth aspect is that of "characteristics". We often think of these as those traits that distinguish one individual from another, or those attributes and qualities that make up their character. They are how we identify people.
When looking at the various Manifestations, we can get confused by these, expecting the "return" to be the same as what we saw before, but we know this is not the case. For example, Moses was a Hebrew born in Egypt raised in the House of Pharaoh. Jesus was a Hebrew born in Palestine during the Roman occupation, and worked as a carpenter. Muhammad was an Arab born to the Banu Hashim clan of the Quraysh tribe in Mecca, and He was a merchant working with caravans. They each had their own characteristics, and if we expect the new Manifestation to be exactly like the previous one, that can be very confusing for us.
Finally, there are the "standards" by which they lived. This also changed from time to time, and from place to place. But they all demonstrated the amazing ability to show how to follow the laws of the previous Manifestation before changing them. They followed the standard set by the previous Messenger, instead of the standard of the day.
In the time of the Bab it had become a standard practice to learn to recite the Qur'an in Arabic, even if you didn't speak the language. They felt that it somehow connected them more closely to the divine. The Bab, however, recognized the importance of understanding the words and, as a young child, insisted on knowing what the meaning of the words were before reciting them. He later fulfilled the obligation of Pilgrimage by going on the Hajj.
This is quite different from what Jesus did, demonstrating how to truly fulfill the law of Moses.
Each in their own time showed their profound understanding of the importance of obedience to the Law of God, and were held up as an example to others around them.
We find that if we focus on any of these aspects without considering their first station, that of essential unity, then we can think of them as very different from one another. When we see, instead, how they each stood out in their time and helped bring humanity forward, then we can see all these differences as part of the natural order imposed on us all by time and the ever-advancing nature of civilization.