This people have repudiated all these verses, that unmistakably testify to the reality of “attainment unto the Divine Presence.” No theme hath been more emphatically asserted in the holy scriptures. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station. Some have contended that by “attainment unto the Divine Presence” is meant the “Revelation” of God in the Day of Resurrection. Should they assert that the “Revelation” of God signifieth a “Universal Revelation,” it is clear and evident that such revelation already existeth in all things. The truth of this We have already established, inasmuch as We have demonstrated that all things are the recipients and revealers of the splendors of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendor, exist and are manifest in the mirrors of beings. Nay, were man to gaze with the eye of divine and spiritual discernment, he will readily recognize that nothing whatsoever can exist without the revelation of the splendor of God, the ideal King. Consider how all created things eloquently testify to the revelation of that inner Light within them. Behold how within all things the portals of the Riḍván of God are opened, that seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and power. Within every garden they will behold the mystic bride of inner meaning enshrined within the chambers of utterance in the utmost grace and fullest adornment. Most of the verses of the Qur’án indicate, and bear witness to, this spiritual theme. The verse: “Neither is there aught which doth not celebrate His praise” is eloquent testimony thereto; and “We noted all things and wrote them down,” a faithful witness thereof. Now, if by “attainment unto the Presence of God” is meant attainment unto the knowledge of such revelation, it is evident that all men have already attained unto the presence of the unchangeable Countenance of that peerless King. Why, then, restrict such revelation to the Day of Resurrection?
This paragraph is, in a way, a great summary of all we have already read in Part 2. Everything in creation shows an attribute of God, while humanity shows all the attributes, and the Messengers show them to the highest degree. The question, though, is why? Here, He gives us an answer: so that we may achieve understanding and wisdom. This, in a sense, can be seen as a purpose of creation.
He then points out, continuing the theme from the previous few paragraphs, that revelation is never final.
He goes on to explain that many people think these great things will only happen at the time of the Return. They believe it is only in the time of the Messenger to come that we will "attain the divine Presence". Here, Baha'u'llah is pointing out that this has happened during the time of every Manifestation. It is not an either / or, but an and.
Here we want to look a little bit at this vision He has given us, and explore the imagery He puts before us.
He says that "within all things", within all of creation, there are the doors to this beautiful garden, the Garden of Ridvan, where He will later declare His Mission. Then, within this garden, there are cities, which conveys just how vast and beautiful this first garden is. And within these cities there are yet more gardens, almost like the essence of gardens distilled. Now we enter this smaller garden, nestled within the "cities of understanding and wisdom". But even within this smaller garden, there is still more. There is a building with a room, an inner chamber, and enshrined therein is "the mystic bride of inner meaning".
The way in which He puts forth all these ideas is a great model for us to examine. He re-iterates what He has already said, allowing the reader to follow His train of thought. Then, after this quick summation, He adds another single, small step: Why restrict these ideas and concepts to only the "Day of Resurrection"? They have occurred during every Revelation.
He demonstrates for us, by His very argument, how to gently lead a seeker one step at a time, never overwhelming, never pushing. Instead, He reminds us of the path on which we have just walked and then gets us to consider the next logical step. By asking that last question in the paragraph, He allows us the freedom to consider and explore these ideas for ourselves.
This question of what is meant by "divine Presence" is one that He will help us explore over the next few paragraphs. To get us started, He begins with some basic observations, and gives us a lot of beautiful imagery to attract us to this glorious vision.
Here we want to look a little bit at this vision He has given us, and explore the imagery He puts before us.
He says that "within all things", within all of creation, there are the doors to this beautiful garden, the Garden of Ridvan, where He will later declare His Mission. Then, within this garden, there are cities, which conveys just how vast and beautiful this first garden is. And within these cities there are yet more gardens, almost like the essence of gardens distilled. Now we enter this smaller garden, nestled within the "cities of understanding and wisdom". But even within this smaller garden, there is still more. There is a building with a room, an inner chamber, and enshrined therein is "the mystic bride of inner meaning".
Our goal, He seems to say, is not this first, larger garden, nor is it the cities within. Our goal isn't even the smaller garden within these cities. Nor is our goal this inner chamber. No. Our real goal is "the mystic bride of inner meaning enshrined within".
Similarly, our goal is not to receive the Word of God, nor is it to understand the literal surface meaning of these Words. Our true goal is to strive to better understand their "inner meaning".
Similarly, our goal is not to receive the Word of God, nor is it to understand the literal surface meaning of these Words. Our true goal is to strive to better understand their "inner meaning".
