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Strive therefore to comprehend the meaning of “return” which hath been so explicitly revealed in the Qur’án itself, and which none hath as yet understood. What sayest thou? If thou sayest that Muḥammad was the “return” of the Prophets of old, as is witnessed by this verse, His Companions must likewise be the “return” of the bygone Companions, even as the “return” of the former people is clearly attested by the text of the above-mentioned verses. And if thou deniest this, thou hast surely repudiated the truth of the Qur’án, the surest testimony of God unto men. In like manner, endeavor to grasp the significance of “return,” “revelation,” and “resurrection,” as witnessed in the days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the “return” of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine Knowledge; that perchance thou mayest, through the power of God and the light of divine guidance, distinguish the Morn of everlasting splendor from the darksome night of error.

Strive - The most difficult part of this book is not the reading of it, nor the ideas presented, but the work we need to do in reflecting on these ideas and learning how to incorporate them in our heart and in our actions.

In this case, we are asked to strive to understand the meaning of "return", "revelation", and "resurrection". This follows on the previous three paragraphs in which He points out how some people are attached to their understanding of how things will be in the latter days. In the first instance, it was the notion that the Promised One would need to perform a particular miracle. In the second, it is the idea that the "return" could not be someone from a different culture. These are only two examples, of course, that could be used here. Both of them, though, speak to the importance of detachment, that primary quality in Part One.

With these two examples, He asks us to "strive" to understand what is really meant by the "return". When we consider these examples, and struggle to see what they imply, we come to the realization that it is the return of not an individual, but the return of circumstances. It is the return of paradigms. It is the return of the same story arc. Just as we see the eastern sky getting brighter every day with the sunrise, the flowers sprouting each and every spring, we can recognize a similar cycle in the grand scheme of the various religions.

If we are used to seeing our own faith as the pinnacle, then this can be very difficult to accept, for some may see it as the lowering of one faith to be on par with all the others. What those people fail to understand, though, is that it is actually the raising of all the other faiths to be on the same level as your own. We are not lowering one, but raising all.

From here, Baha'u'llah offers us some beautiful imagery to help us better understand His point.

If we want to better understand the unity of all these religions, and more clearly see how they all follow the same pattern, He tell us to "wash away the dust of ignorance... with the waters of mercy flowing from the Source of divine Knowledge". What does this mean? How are we to understand it? What is it that we are ignorant of?

Given the context, it seems to be the idea that there is only one instance of "return", and that it will have certain characteristics that we already know, such as some exact miracle. Once we free ourselves of this prejudicial understanding, this idea that we somehow know what will happen, when we free ourselves of this, then we can better see the light that shines in the actions of each and every Messenger of God. We can better notice the same old attacks by those in power. We can better recognize the heroism and wisdom of the companions. It is through the mercy of God that this is shared, so that we may be able to recognize the Messenger in Their own lifetime. It is through the "Source of divine Knowledge" that these points are made, such as when He retold the stories of the Manifestations of old, such as Noah, and focused solely on what they all had in common, not what made each of them unique.

When we do this, we find ourselves filled with love and awe for each and every faith, and this love shines out from our soul like a light. Too often we have seen interfaith gatherings where some people feel that their job is to teach the ignorant who do not know about the faith they are espousing. They come in and try to convert all around them, not realizing that they are doing no more than alienating others, condemning them for wearing a different team jacket, so to speak. But then there are those others who go to these interfaith gatherings hoping to learn more about other paths. They are eager to see a different perspective. And it is these souls that are filled with light. They make the whole gathering feel loved and respected. Even though they are firm believers in their own path, they understand that everyone has a truth to share, and that they can learn from all. This, to us, seems like a beautiful example of cleansing "the darkened self with the waters of mercy flowing from the Source of divine Knowledge".

Then we come to that little word we have seen so often in this book, "perchance". With luck, by the Will of God, when all this happens, when we begin to understand this grand pattern of recurrence, we will be able to recognize the new Morn, the rise of a new Day, the appearance of another divine Messenger for today.

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Likewise, Muḥammad, in another verse, uttereth His protest against the people of that age. He saith: “Although they had before prayed for victory over those who believed not, yet when there came unto them He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!” Reflect how this verse also implieth that the people living in the days of Muḥammad were the same people who in the days of the Prophets of old contended and fought in order to promote the Faith, and teach the Cause, of God. And yet, how could the generations living at the time of Jesus and Moses, and those who lived in the days of Muḥammad, be regarded as being actually one and the same people? Moreover, those whom they had formerly known were Moses, the Revealer of the Pentateuch, and Jesus, the Author of the Gospel. Notwithstanding, why did Muḥammad say: “When He of Whom they had knowledge came unto them”—that is Jesus or Moses—“they disbelieved in Him”? Was not Muḥammad to outward seeming called by a different name? Did He not come forth out of a different city? Did He not speak a different language, and reveal a different Law? How then can the truth of this verse be established, and its meaning be made clear?

 

Here it is worth noting the questions asked by the uncle of the Bab, the questions that led to the revelation of this book, particularly the third question. In it the uncle says that the Bab did not appear in conformity to the traditions and reports of the Imams. He specifically says that we cannot interpret these things metaphorically, at the expense of the literal interpretation, for this would just lead to confusion. This, of course, is a great question. It is one that many people have when encountering a new faith.

He begins with the word "Likewise". Likewise to what? To the previous quote, in paragraph 157. They are both of a theme, namely equating those who denied Him to those who denied Moses and Jesus.

In this paragraph Baha'u'llah takes this concept that the uncle questioned and steps it back from the Imams to Muhammad, Himself. He points out in both this quote, and the previous one, that a literal interpretation of what Muhammad said is manifestly impossible. In these quotes from the Qur'an, Muhammad denounces those who have denied the Messengers of God. They are, He says or implies, the same people every dispensation. But as they lived thousands of years apart, this is obviously impossible.

Beyond that, He is also pointing out that Muhammad likens Himself to these other Messengers, but was from a different city, spoke a different language, revealed different laws. How could we call them the same?

It is, in essence, the same question the uncle asked of the Bab, but asked of Muhammad, Whom the uncle already recognizes and reveres. He seems to accept it of Muhammad without realizing it. Here Baha'u'llah gently points out that it is the same question he is asking of the Bab, the same type of question asked of all the Messengers of the past.

He asks us to reflect on this. How can it be? How are we to make sense of it, if we take it literally?

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Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of mercy, may waft upon thee the fragrance of the Beloved’s utterance, and cause thy soul to attain the Riḍván of understanding. As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding. 

"Ponder". Every time we come across this word, or one of its synonyms such as "meditate", we stop and do just that. We ponder.

This time we are asked to ponder in our heart, which is not where we normally consider our ponderings. That is usually reserved for the head. Here, though, we are asked to use our heart, which comes up often in this book, and in the Writings of Baha'u'llah, in general.

But what are we to ponder? It could be the previous statement, "that those people of wickedness were the selfsame people who in every age opposed and caviled at the Prophets and Messengers of God, till they finally caused them all to suffer martyrdom", or the following one which says, "the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding". Whichever way we read it, whichever line we "ponder", we are left to see the similarities between all those who have denied the Messengers of God and caused Their persecution.

As we ponder this recurring tragedy in our heart, though, we are also reminded of the recurring joy in every Revelation. "Rejoice in the gladness of thine heart," He says in the Hidden Words, "that thou mayest be worthy to meet Me and mirror forth My beauty." Is this not what we all desire? To be worthy of meeting Him and mirroring His beauty? Maybe it is this joy that helps us be worthy, for surely this joy is a mirroring of God's love. This would be quite different from a heart that opposes and cavils, and shows anger or hatred. That in no way mirrors God's beauty.

And while there is so much we could say about this paragraph, we will limit ourselves to two more things.

First, the imagery in the winds blowing from the meadows leading us to a garden. Sometimes we find it useful to look at this imagery more closely and see what it is saying. Here we have a strong wind, not a gentle thing, but it is sweet. And what is this very strong wind? It is "divine knowledge". Strong and yet sweet. And like all winds, we can't see it, but we sure know it's there. Then we are told that it is coming across the meadows of mercy. It's not a meadow of retribution or anger, but one of mercy. Can you imagine the flowers that are growing there? Now, like all breezes blowing across a meadow, it's carrying the scent of the flowers there to us, and this sweet scent is coming from "the Beloved's utterance". I don't know about you, but if I smell a beautiful scent on the breeze, I want to go to its source. Here, by following this breeze back, it will lead us to the paradise, the Ridvan, of understanding.

So, a garden, the garden of understanding, has the flowers of His utterance giving off this beautiful perfume. This sweet perfume is carried on a strong wind across the meadows of mercy, and just waiting for us to recognize it and follow it back to its source.

Second, there is the caution of thinking the answers given by the Messengers are somehow irrelevant to the questions being asked. If seen in one way, it would appear to be a caution about this very book. After all, if you think about it, it could seem like He hasn't really answered the uncle's questions about the Bab. Remember, one of those questions was about why the Bab didn't show the sovereignty of the Promised One. Baha'u'llah hasn't answered this question most likely because it's an impossible question to answer. Instead, he has re-framed the question to its essential core as, "How did the Bab show the sovereignty of the Promised One?" The first presumes He didn't do it. The second presumes we don't understand how He did it. And it is this second question He answers. But to the prejudicial eye, they could easily claim that He didn't answer the question at all, completely missing the point.

It reminds us of Manikchi Sahib and "The Tabernacle of Unity". In the first letter we have some of Baha'u'llah's most oft-quoted statements. "Be anxiously concerned with the needs of the age ye live in..." "Ye are the fruits of one tree, and the leaves of one branch." "Whatsoever leadeth to the decline of ignorance and the increase of knowledge hath been, and will ever remain, approved in the sight of the Lord of creation." But Manikchi Sahib responded saying, basically, "You didn't answer my questions." He doesn't call Baha'u'llah mad or anything, but he definitely doesn't see the connection between his questions and the response. It seems to be the sincerity in his reply, saying "I don't get it", that prompts the next letter in which Baha'u'llah essentially says, "Actually I did", and then shows how each answer was given a very profound response.

The beauty of these two letters is that we not only get the profound replies written by Baha'u'llah, but through the second letter we get to see the original questions. And honestly? If we had written those questions to Baha'u'llah and received that first tablet as a reply, we probably wouldn't have gotten it either.

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And it came to pass that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from God’s imperishable Sanctuary, scornfully spoke these words unto Muḥammad: “Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour.” The purport of this verse is that God hath covenanted with them that they should not believe in any messenger unless he work the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as they had heard it recounted in the story of Abel, which story is recorded in the scriptures. To this, Muḥammad, answering, said: “Already have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.” And now, be fair; How could those people living in the days of Muḥammad have existed, thousands of years before, in the age of Adam or other Prophets? Why should Muḥammad, that Essence of truthfulness, have charged the people of His day with the murder of Abel or other Prophets? Thou hast none other alternative except to regard Muḥammad as an impostor or a fool—which God forbid!—or to maintain that those people of wickedness were the selfsame people who in every age opposed and caviled at the Prophets and Messengers of God, till they finally caused them all to suffer martyrdom.

Check-in time. Where are we in the overall argument of the book? We're still looking at the sovereignty of the Promised One and attaining the presence of God. By this point, He has moved into the realm of the Return being more than just the return of the Manifestation. It is the return of all the signs, too. And here it is particularly the return of the enemies of the Cause.

In this instance, they are denying Muhammad because of a belief that He must bring forth the fire of heaven for a sacrifice, which isn't even in the story of Cain and Abel when you read it. Whether you read it in Genesis or in the Qur'an, it reads quite differently than what we are told, and Baha'u'llah acknowledges this. He says it is "as they heard it recounted", which seems to imply that it is not as written.

Just because we heard the story of Cain and Abel this way does not mean it's true. How often have people ridiculed the story of Noah because, they ask, where did he get 2 duck-billed platypuses, or two elephants. But the story doesn't say 2 of each animal. Go back and re-read the original. What we hear is not necessarily what is there. And if we base our acceptance of the next Messenger on a false premise, we will likely miss Their return. 

In this paragraph, Baha'u'llah relates the story of how Muhammad is asked to produce a miracle of an accepted sacrifice consumed by a fire from heaven. The people say that this is the necessary sign. Muhammad points out that other Messengers came with such a sign, but the people slew them. Why, He asks. "Why did you slay them?" Of course, it couldn't have been the people who were there at the time, so what is He saying? Muhammad seems to be saying that this is one of the signs of the Return. In other words, He is asking them to consider the past. He is asking them to look back at the Messengers they have accepted and see what holds true. Look at the pattern.

The important thing, though, is not the story of Cain and Abel here, but the fact that Muhammad is asking these priests why they denied other Messengers who have shown this proof. Why did they kill these other Messengers, if this is the criteria? Of course, they couldn't have killed these others who lived hundred of years ago. Instead, Muhammad is pointing out that it is this attitude that has slain all the Messengers.

Remember, way back in paragraph 6 we read "the more closely you observe the denials... the firmer will be your faith in the Cause of God".

Another point to note is the egotism of "God has entered into a covenant with us..." They not only seem to vaunt the idea that they are special because of this Covenant, but that they actually understand it, and nothing can change their understanding. This brings to mind the criteria for seeking truth in paragraph 1: "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth." They are not detached from their understanding, therefore miss recognizing when their interpretation is incorrect.

Baha'u'llah also uses the word "scornfully" to describe their attitude, which means they ask their questions without respect and full of contempt. The nature of their questions seems to be designed to corner, to cast doubt, to interrogate, and does not appear to arise from a pure heart. Again, they do not appear to be demonstrating sincerity. But then we can contrast this with Muhammad's response, which appears both cogent and challenging. He is using their own scripture to prove His case.

This is something that we notice over and over again. The answers are always given from their sacred books and traditions. Whether it is Jesus citing the Tanakh, or Muhammad using the Bible, or Baha'u'llah here using the Qur'an, the proofs always come from the traditions that the opponents hold to be true.

Similarly, our teaching efforts should also be so. If followers from other religions question us regarding authenticity, we should answer from their books, such as the Bible, the Quran, or the Bhagavad-Gita. While we can, and should, quote the Writings of Baha'u'llah and the Bab, the proofs are far more effective if they come from the source they already recognize. We should speak with admiration and respect for their traditions, for we know that they come from God, even if they have been misunderstood. Remember, when discussing interfaith issues, we are treading on holy ground.

Paragraph 156

O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur’án, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find unnumbered doors of knowledge set open before thee. Thou wouldst certainly recognize that all these things which have in this day hindered this people from attaining the shores of the ocean of eternal grace, the same things in the Muḥammadan Dispensation prevented the people of that age from recognizing that divine Luminary, and from testifying to His truth. Thou wilt also apprehend the mysteries of “return” and “revelation,” and wilt securely abide within the loftiest chambers of certitude and assurance.

You may recall that this entire book is to help answer the questions of the uncle of the Bab. It also can help us become better teachers of the Cause when we understand both the methods and arguments used by Baha'u'llah to do this. Now is a good time to look at another one of those methods.

Baha'u'llah begins this paragraph by addressing the uncle as "O my friend". He is not talking down to the uncle, from the perspective of "I know, and you do not". Instead He addresses him as a loved friend. This is indicative of great love and respect, treating him as an equal, a fellow-believer. In some ways it is as if they are exploring these questions together.

How often do we do this when we are asked questions about the Faith? Of course, that is not a question we will answer here, but just leave for us all to ponder, especially ourselves, the writers of this little blog. Either way, it is a good thing to do, for who knows what we will learn when we answer questions from this approach. It is demonstrative of an open mind, that sign of detachment so necessary in the first part of the book.

The very next thing He does is refer to "the bird of thy mind". Such beautiful imagery, filled with poetry. "Exploring the heavens of the Revelation of the Qur'an", "securely abide within the loftiest chambers of certitude and assurance".

Here we are reminded of a bird that was living the backyard, a blue jay. The bird made its nest of twigs, not leaves, very high in the tree. It was a strong nest, one that would not be blown away by the strong winds. It was high enough, at the very edges of the branches, that it did not have to worry about squirrels or cats, for they could never climb out that far. They were also sure to build the nest over soft ground, not rocky and hard ground or over concrete. The nest was placed so that if an egg should happen to fall, there was a chance it would not break. Once it was built in a safe and secure location, then the birds were ready to create the eggs. Another interesting aspect is that once the nest was built, no other birds would build a nest in the same tree. It was reserved for those birds alone who built the nest.

We see this as a beautiful analogy for our faith. We need to build it securely, safe from predators. And once we do, then we can begin to think about the propagation of the Faith, teaching others. Also, when our personal faith is built on a solid foundation, nobody will try to intrude upon it. We may welcome them to ask questions and join us in our search for greater truths, but the tree of our faith is for us alone.

Continuing with the nature analogies, Baha'u'llah also mentions the "ocean of eternal grace", bringing us right back to the very beginning of this book and the "shores of the ocean of true understanding". Over and over He brings us back to this beginning, reminding us of the paramount importance of detachment.

This ties in so beautifully to the reminder that those things that prevented people from recognizing in the past are those same things that prevent them from recognizing today. In fact, it is this very similarity, these same arguments, that are yet another of the signs of the Return. Over and over, we see the same signs again and again, if we but look.

And another of those signs is what we call the "great reversal", the high being brought low and the low being raised up. We see this in the Bible, the Qur'an, and again here.

We were thinking of referring to Shaykh Salman, the barber, and how when he was in the presence of Baha'u'llah he could recite such beautiful poetry, but when he was not around the Manifestation, his poetry was only mediocre. Instead, though, we want to mention Mubarak, the Bab's Ethiopian servant who was there to welcome Mulla Husayn at the door on the night of the Declaration of the Bab.

Here is a lowly servant, who, to all outward seeming, was amongst the lowest of the low, but his heart was pure, and he had an undying love and devotion for the Bab. The Bab said that when they rejected Him and His Message, Muhammad Shah and his prime minister Haji Mirza Aqasi descended to the lowest abyss. While Mubarak, who was considered a lowly house servant, ascended to the heaven of glory for "having done good in the realm of faith". This is another example of the unexpected signs of the Return.

Finally, we once again notice the use of quotes in this book. When reading all sorts of commentaries and books studying various sacred writings, we find that people love to throw in all sorts of quotes, as many as they can, touching on a theme. If the word "youth" is mentioned, for example, they will often grab every use of the word that they can, filling pages and pages with all sorts of citations, whether or not they have anything to do with the theme.

Baha'u'llah doesn't do that. First, He is primarily citing the Qur'an, as that is the book revered by the uncle. He doesn't quote the Bab, for example, but instead quotes the book that was given to us to teach us about His coming. And when Baha'u'llah does quote from the Qur'an, He does so precisely, and purposefully. The quote is never just the single line, but always used to explore the topic at hand with the context of the quote itself. They are always done very precisely. Not a single quote is used that can be omitted. To leave any out would diminish the power of the argument, and leave out a crucial understanding to the whole point.

Instead of using a shotgun effect, He uses the quotes with a laser-like accuracy.

This is another thing we can learn from Him in this book. When we quote the Writings with precision, we avoid the risk of overwhelming the listener with too much information.

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This station is also one of the signs of the Day of Revelation; even as it is said: “The abased amongst you, He shall exalt; and they that are exalted, He shall abase.” And likewise, He hath revealed in the Qur’án: “And We desire to show favor to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs.” It hath been witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from the scroll of the glorious and learned. And how many of the ignorant who, by reason of their acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus, “What He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation.” Therefore, it hath been said: “To seek evidence, when the Proof hath been established is but an unseemly act, and to be busied with the pursuit of knowledge when the Object of all learning hath been attained is truly blameworthy.” Say: O people of the earth! Behold this flamelike Youth that speedeth across the limitless profound of the Spirit, heralding unto you the tidings: “Lo: the Lamp of God is shining,” and summoning you to heed His Cause which, though hidden beneath the veils of ancient splendor, shineth in the land of ‘Iráq above the dayspring of eternal holiness.

 

When we read this paragraph, there were so many things that came to mind. We wanted to ask, initially, which station is being referred to in in the first phrase, and then go on and cite the examples that came to mind with the rest of the paragraph. We wanted to talk about the fishermen that Jesus called forth to become saints. We wanted to mention the Sifter of Wheat who responded so swiftly to the call of Mulla Husayn.

But honestly, this all paled in comparison to a point that came up in our discussion, which was just how many people we knew who seemed to be afraid of diving into this book. They say that it is too difficult for them, that they aren't educated enough, or that the language is too lofty.

Honestly, all of this is, as Samuel says, "Hogwash."

To start, the station referred to comes from the previous sentence: "the most unlettered of all men... is accounted as one of those divinely learned men whose knowledge is of God".

Baha'u'llah wrote for all people, the educated and the un-, the high and the low. He wrote for all of us.

When He says that the abased shall be exalted, that the ignorant shall attain the summit of knowledge, this is part of what He means.

When you have study groups, the light of consultation brings forth truths that you would never find on your own. Their insights become your insights. Your understanding adds to theirs. There is no longer a single person in the community that leads others to truth. It is about community.

The two of us, Samuel and Mead, who are writing this blog, embarked on this study because we were friends. And it is through the study of this book over so many years that our friendship has grown and blossomed. This is what the Word of God does. It brings us together and helps elevate us, both our hearts and our minds.

The next part of the paragraph says "To seek evidence, when the Proof hath been established" is just downright silly. Ok, so we paraphrased a bit there, but you get the point. What does that mean, though? To us it means that once we are convinced of Baha'u'llah's station then to seek further proofs is pointless.

We are reminded of the story of Haji Muhammad-Tahir-i-Malmiri. He was in the presence of Baha'u'llah when he thought about a particular verse from the Qur'an. He said to himself, "If Baha'u'llah really is who he says he is, then let him cite this verse." As soon as he thought that, Baha'u'llah quoted that verse.

Haji Muhammad-Tahir-i-Malmiri was stunned. But then he had another thought. "What if that was just a coincidence?" At which point Baha'u'llah turned to him and said, "Was that not enough?"

When the proof has been given, move on. Accept it, and act on it.

"Lo: the Lamp of God is shining." Baha'u'llah is calling us to recognize, in this book, the Bab. And here He is also hinting at His own station, as He is the one "shining in the land of Iraq", at the time of His writing.

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Consider, how can he that faileth in the day of God’s Revelation to attain unto the grace of the “Divine Presence” and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? It is surely evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the most unlettered of all men, if he be honored with this supreme distinction, he verily is accounted as one of those divinely learned men whose knowledge is of God; for such a man hath attained the acme of knowledge, and hath reached the furthermost summit of learning.

"Consider". How often has Baha'u'llah asked us to consider, reflect, ponder, or meditate? It always seems to be, as we noted numerous times earlier in our study, just after He has given us a difficult piece of information to grasp.

Here, He has just talked for a number of paragraphs about the concept of "attaining the presence of God", and how people have understood or misunderstood it. He has said that understanding it as a universal revelation misses the point that this has happened in every Revelation. But if we understand it as attaining the very essence of divinity, this is obviously impossible. Instead, He says that what it really means is attaining the presence of the Manifestation of God. This is as close as we can get to attaining the presence of God. This is a new concept of how to understand that phrase, and He is asking us to really think about it.

In the previous paragraph, Baha'u'llah referred to the Manifestation as the "essence of all learning" and the "one Object of their quest". In a sense, this begs the question, what is the purpose of learning? What is the ultimate goal of education? And how does the Manifestation fit into this?

It also gets us to ask ourselves what is the difference between knowledge and learning? We tend to think of knowledge as the accumulation of facts, whereas learning is more about their application.

The purpose of having a pen is to be able to write with it. The purpose of studying music is to be able to play a beautiful piece. The purpose of studying religion is to recognize God's messenger and live a good life. If we fail in this, then we have not truly understood, or learned, what we needed to in our studies of religion. We may be able to quote all sorts of verses and traditions, but are we able to apply them? That is the real test.

In another sense, the purpose of education is the attainment of truth. Truth, of course, is that which conforms to reality. But what good is it if we cannot apply it?

In addition to this, truth is objective. It has nothing to do with us. Being honest is saying what we believe. But truth is that which is real, whether or not we accept it.

Again, He reminds us that the message of the Manifestation, not to mention the Manifestation Himself, is as close we can get to God, the ultimate truth of all. Therefore, if our education does not lead us to the Manifestation, if it becomes a barrier between us and God, then we have failed in the ultimate objective of all learning.

The very phrases "acme of knowledge" and "furthermost summit of learning" speak to this purpose.

But going back to the application of knowledge, we are reminded of the famous formula e=mc2. Knowing this formula is nothing more than trivia. Knowing how to apply it, though, has given us such technological wonders like nuclear power plants and the GPS system. Without the application, it would be nothing more than a mathematical curiosity.