Thursday, July 24, 2025

Paragraph 197

In this day the breeze of God is wafted, and His Spirit hath pervaded all things. Such is the outpouring of His grace that the pen is stilled and the tongue is speechless.

We are at paragraph seven of twenty-two looking at those two stations that the Manifestations of God occupy. But it' a short paragraph, and that means that there is probably quite a bit to say about it, so let's look at the context of it.

He began part two by talking about the nature and station of the Manifestations in creation. He then talked about some of the qualities they exhibit, such as sovereignty. He's now explaining why so many of us are confused about their Return, showing their dual nature. On the one hand there is their absolute unity in the spiritual realm, and on the other is their station of distinction based on where and when they were born.

In addition to all of this, He has also just shown how the various statements they make about their reality are all true, even though they appear to be contradictory.

Here, in this paragraph, He has moved from looking at the past to commenting about the present day.

The "breeze of God" obviously "wafted" at the time of Jesus, and during the time of Muhammad. Today, he says, it is wafting again. While He is obviously referring to the Bab, He is also likely referring to himself. After all, even though He has not yet declared His Mission, He is obviously pouring out His wisdom to humanity. In just a short time He has given us The Hidden Words, The Seven Valleys, The Four Valleys, Gems of Divine Mysteries, The Book of Certitude, plus so much more. All of this within the space of a couple of years.

Within a few short paragraphs He will begin to give us the example of a "famous divine" whose pen was not stilled, and was in fact used to attack the Bab. This will be the negative example used to contrast the more positive examples of sincere seekers He has already mentioned.

So why is He pausing here to mention the stillness of the pen and the silence of the tongue? What possible reason could He have? And what can we learn from it?

In the previous paragraph, He spoke of the Manifestations, concluding, "...they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy... In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression."

It is not them who speak. It is not the Manifestations who write. Their pen is moved by the Hand of God Himself. Their speech is dictated by the Tongue of God. In the face of that reality, they have nothing to say, there is nothing that they can write.

And what does it mean that the "breeze of God is wafted"? To waft means to pass easily and gently through the air. So He seems to be saying that the great teachings, the incredible spirit of this day is there, in everything. But it is not a forceful imposition. It is gentle, yet pervading.

Over and over throughout this book, He is sharing with the uncle of the Bab these incredible insights in a gentle manner. He doesn't blow the uncle away with the force of His argument, like a hurricane blowing over the land. He is gentle, allowing the uncle to embrace these ideas. They filter through everything He says, permeating His argument at every level. Even in the most minute details we find the evidences of the unity He is trying to convey. And at every step He strives to uplift our vision, never tearing down an idea or belittling our understanding of the Manifestations of the past. He is always raising our vision, conveying the oneness of all things, and constantly moving us forward along this spiritual path.

We, too, can do the same thing in our teaching work.

If we recall the manner in which He spoke of Noah way back in paragraph 7, He mentioned "there remained with Him only forty or seventy-two of His followers". And then in paragraph 9, when talking about Hud, He said that Hud taught the people for "seven hundred years, according to the sayings of men". In both instances He did not criticize anyone's belief, as these details were not important. He was so gentle and certain to not offend.

His overarching message of peace and unity, like the gentle breeze, pervades everything He does. It has truly wafted within His writings, and pervades all His works.

Wednesday, July 23, 2025

Paragraph 196

Were any of the all-embracing Manifestations of God to declare: “I am God!” He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: “Those shafts were God’s, not Thine!” And also He saith: “In truth, they who plighted fealty unto thee, really plighted that fealty unto God.” And were any of them to voice the utterance: “I am the Messenger of God,” He also speaketh the truth, the indubitable truth. Even as He saith: “Muḥammad is not the father of any man among you, but He is the Messenger of God.” Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: “I am the Seal of the Prophets,” they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the “Beginning” and the “End,” the “First” and the “Last,” the “Seen” and “Hidden”—all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: “We are the servants of God,” this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and nonexistent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way.

We are at paragraph six of twenty-two looking at the two stations the Manifestations of God occupy. Of course, there are many ways to look at this book, and even this little section of it. We have just chosen to see it as twenty-two paragraphs here for our own convenience. Nothing more. It helps us get a better understanding of how Baha'u'llah is approaching His teaching of the uncle of the Bab.

While at first this paragraph may seem a bit overwhelming due to its length, we find that it is very simple in its outline. It moves from one statement by the Manifestations to the next, from the broadest statement to the most concise, each one receiving a few lines describing it. Those four statements are:

  • “I am God!”
  • “I am the Messenger of God”
  • "I am the Seal of the Prophets”
  • “We are the servants of God”

It goes from the highest statement of "I am God Himself" to "I am the Messenger of that great King of Creation" to "I am the last of those Messengers", as that phrase is commonly understood, to "I am but a servant".

Imaging if someone were to say the following:

  • I am the King
  • I am the messenger of the King
  • I am the last in my dynasty
  • I am the King's servant

Anyone who would make all of those statements would be seen as either crazy or lying. So how are we to understand this? How can we make any sense of the Manifestations being able to make all those statements truthfully? It is no wonder that people are confused about all of this.

In many ways, it's more appropriate to see how one individual could be referred to in a number of different ways. For example, as a parent they might say "I am your father." As a manager at work, they might say, "I am your boss." To the owner of the company, they might say, "I work for you." We all fulfill many different roles in our life, and every statement will be exactly true in its circumstance. Those last two may seem contradictory, but in reality they are not.

After he has briefly expounded on each of these four statements, He then mentions the circumstances in which these statements are made. Beginning with the phrase, "Thus in moments in which these Essences of being were deeply immersed", He talks about how they all stated that their words were not from themselves, but from God. Over and over, in all the different religions, we see this concept. We may think of it as a form of humility, but it is a humility the likes of which we have never seen. He says that "they have regarded themselves as utter nothingness" and even think of "their mention in that Court an act of blasphemy". They are so effaced before God that "the slightest whispering of self" is abhorrent to them.

Can we even begin to imagine such humility?

And yet, is it not related to the detachment that we are asked to show at the very beginning of this book? Did He not say that those who want to walk on this path of faith must "cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth"? To pay attention to anything other than God, while walking this path, will lead us to nothing but error. After all, "were man’s heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way", where else could that lead?

Again, it is not that we are to ignore the world around us, but that we should not "busy" ourselves with it. In another passage He says that we need to be "anxiously concerned with the needs of the age ye live in", so we do need to be aware. But our heart should be focused on God. We should focus our conversation on God. We should constantly be thinking about God. Our soul should be centred on God. Even when we look at another person, we should be sure to see that spark of the divine within them, hear the divine truths in what they say, no matter how obscured it may be. But most of all, we should be certain to continually walk in His way and be steadfast in the Faith of God.

Tuesday, July 15, 2025

Paragraph 195

From these incontrovertible and fully demonstrated statements strive thou to apprehend the meaning of the questions thou hast asked, that thou mayest become steadfast in the Faith of God, and not be dismayed by the divergences in the utterances of His Prophets and Chosen Ones.


Paragraph five of twenty-two looking at the two stations the Manifestations of God occupy.

To start, "incontrovertible" is an interesting word here. Essentially, it means that it cannot be denied. To argue against them is to deny the very Word of God that you profess to believe in, if you are a Muslim.

But which statements is He referring to? The few passages He just quoted? Or all that He has said up to this point in the book?

But which statements is He referring to?

Most likely it is the two He just cited, but, of course, we are not authorities. We don't really know.

Let's suppose it is, though. Let's say that He is referring to "I am the servant of God", and "I am but a man like you." These two statements sum up in the most succinct way the two stations He has been talking about here. The first refers to that station of absolute unity shared by all the Manifestations, their unique spiritual station that differentiates them from the rest of humanity. The second refers to the station they occupy as seemingly ordinary people walking around like anyone else.

These two statements, each encapsulating one of the two stations they all occupy, casts a new light on those very questions that led to the revelation of this book. He doesn't just tie it back to those questions, though. He asks the uncle to "strive" to see how those statements actually change the very premise of those questions.

By using the word "strive", He is implying that it not going to be easy. It will take work and, probably, a lot of effort. But it will result in a greater understanding of one's own faith.

To better understand what He means, we need to look back at the questions the uncle asked and see what they imply. These questions, though, were not simple yes / no questions. They were full paragraphs explaining a concept he had trouble understanding. For simplicity's sake, they have been placed under certain headings, each one dealing with a particular theme.

When we look at the first question, it was all about the Resurrection. The uncle was questioning the concept of a corporeal resurrection, which he fully accepted. He was wondering, though, how the just would be rewarded and the unjust punished if there was no physical afterlife. The whole concept of this confused him.

Baha'u'llah has just spent many paragraphs explaining a very different understanding of the Resurrection, one in which the question itself is no longer all that relevant. By seeing the Resurrection as a spiritual renewal, and a resurrection of all the surrounding circumstances, from the Manifestation to the followers to the enemies, the reward and punishment are far more self-evident. The greatest reward would be to come face to face with the divine Messenger in His lifetime, fully recognizing who it is you are meeting. The greatest punishment would be not only missing Him, but actively attacking Him and His followers.

Remember how we just read that the people would be recognized by their own countenance? Those that are angered by the new message look as if they are already going through hell. What punishment could be greater than that? They will never find satisfaction.

The question the uncle has asked, however, presupposes that the rewards and punishments are material, completely denying the spiritual nature of reality. That is very dangerous ground on which to tread.

In addition to this, though, it also relies on the "words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets", for this interpretation is the one that is commonly accepted, flawed though it is.

By looking at these two stations, in light of the spiritual understanding of the Resurrection, we begin to see the whole question in a new way. We recognize that there must be a spiritual world in which the question of justice is answered, or else we must admit the sheer folly of both the Manifestations as well as their followers for having suffered as they did. And we must also either recognize that the paradigms in each Revelation, such as the Manifestations, their followers, and their enemies, are a spiritual reality, or that many statements in the Qur'an are outright false.

The implication of denying this understanding is that we must deny the very foundation of our Faith, too. Therefore, the question itself has now become a question of denying one's own religion.

Another question that he had was how the literal meaning of the various prophecies and texts could be reconciled with the spiritual interpretations the Bab offered. These interpretations seemed to contradict the established and commonly accepted religious doctrines.

The implication of this is that he is, again, accepting these religious doctrines as authoritative. He is taking the "words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets". In other words, he is making the same mistake that so many in the past have made.

Throughout these questions, the uncle is continually asking why certain events that were predicted to occur with the appearance of the Promised One had not yet transpired. He asks, over and over, why certain signs that were expected to have a literal fulfillment never happened.

This means, to go back to the word Baha'u'llah used, that if he were only to accept the literal fulfillment of these prophecies, then he should not accept Muhammad as a Manifestation of God. Going back to the explanation in Part One of the prophecy from Jesus cited in Matthew, we see again and again the countless layers of meanings hidden within the sacred Word, and how they referred to Muhammad, as well as all the other Manifestations, but usually in a spiritual way.

The whole concept of "Why didn't the Bab show the sovereignty that is supposed to be shown by the Promised One" has been turned on its head. It was, from the very beginning, the wrong question to ask. The true question that should have been asked was "How did the Bab show this sovereignty".

It may be for this reason, that unintended insult implied by a poorly phrased question, that the Bab told His followers not to ask questions of "He Whom God shall make Manifest". It was only by the grace of God that the uncle was saved from breaking this command by the request of Baha'u'llah, Himself, to put his questions in writing. Later, of course, this command was rescinded by Baha'u'llah, and the followers were free to ask whatever they wished, while still counseled to use wisdom.

Friday, June 27, 2025

Paragraph 194

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.

Thursday, June 12, 2025

Paragraph 193

It hath ever been evident that all these divergences of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being.


As Baha'u'llah has now moved on to describe the second station occupied by the Manifestations of God, we would expect Him to talk about it. But it looks as if He has gone back to the first. It seems perplexing.

What He has actually done, though, is introduce the second station, and then reinforce the first to ensure we don't get confused. Remember, He has just told us that we may ""feel perplexed and dismayed" by focusing too much on that second station.

So, He begins this paragraph by referring to the "divergences of utterance (which) are attributable to differences of station". Which station? Presumably that second station, that of distinction, as described in paragraph 191.

Just in case we are not sure what this would look like, let's look at an example.

Remember way back in the Tanakh when Moses said "an eye for an eye"? And then in the Gospel Jesus changed that to "if a man strikes you on the right cheek, offer him your left"? These sure seem different. One seeks justice, while the other commands forgiveness, of a sort.

How can we reconcile these?

Simple, we think.

Imagine if Moses taught us to turn the other cheek. What would have happened? The Jews would still be in Egypt. Moses' mission, getting the Jews out of Egypt, would never have happened.

Now what about if Jesus taught "an eye for an eye"? What would have happened then? Realistically, the Roman legions would have wiped out the early Christians.

You see, the circumstances were very different, and like a good physician, the prescription needed to change in order to help humanity move forward.

But looking at this can be confusing. It can seem as if Moses and Jesus shared different messages, and so Baha'u'llah immediately reminds us of the absolute unity of the Messengers. He does not want us to "feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same".

When viewed in this light, we can see that both these teachings, an eye for an eye and turning the other cheek, lead us forward. The first takes us from the vengeance of killing someone for hurting us to a more equitable retribution. The second leads us forward to a more forgiving stance. Two steps on the same path.

He then describes their absolute unity again, in slightly different terms. As usual, there seems to be a path in His description.

Looking at it a bit more closely, we notice that "Godhead" comes from the word "God-hood", meaning divine in nature. It is an apt word to describe the Manifestations of God.

Given that, we can look at the four attributes in the second sentence and pair them up with the four phrases found later in the paragraph, giving us:

  1. Godhead - throne of divine Revelation
  2. Divinity - seat of divine Concealment
  3. Supreme Singleness - Revelation of God is made manifest
  4. Inmost Essence - Beauty of God is revealed

The Manifestation, or Godhead, is the one who brings the Revelation to humanity. They allow us to get an idea of divinity, which is supremely concealed from our sight, as said so well back in paragraph 104. "He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men."

This brings us forward to Baha'u'llah's message found throughout His revelation,  that first station of the Manifestations which He has been explaining to us since paragraph 161, namely that station of absolute and essential unity, through which we can now understand the progressive nature of the Revelation of God.

This allows us to better understand the difference between the Manifestations and that inmost Essence of the Divine, which is so far beyond us that we cannot even begin to truly comprehend it, and further appreciate the Beauty of God and what He has accomplished throughout the breadth of religious history.

Tuesday, June 3, 2025

Paragraph 192

It is because of this difference in their station and mission that the words and utterances flowing from these Wellsprings of divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances are in reality but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they therefore feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same.


Wow. Twenty-two paragraphs on this theme, the two stations of the Manifestations, and it's going to be a bit tricky, we feel, to keep this in mind, but we'll do our best.

He begins by talking about "this difference", but which difference is He referring to? The "difference in their station and mission" as described in the previous paragraph, in which each One "fulfills a definite Mission". Because these Missions differ, and the circumstances of the day were different, it can seem as if the message is different, too. And note that He says they "appear to diverge and differ", not that they do. They only appear to.

So what does this mean? Can we think of an example? Fortunately, we don't have to. Baha'u'llah already did, way back in paragraphs 54 and 55. Remember that story of Muhammad when He changed the Point of Adoration from Jerusalem to Mecca? This is a simple example of how He changed where we face when praying. A lot of people were thrown off by this. But, you see, the important thing is the prayer, not the direction. While it may appear to be different, the law of prayer is still the same basic law.

Another example is found in raising a child. You don't tell the hyperactive child to be more assertive. You tell them to calm down. And you don't tell the child who is always being bullied to calm down. You tell them to be more assertive.

Although the message appears to be different, in reality they are the same. Both of these messages help the child move towards a more moderate attitude.

Similarly, the Messages of the Manifestations may appear to differ, yet they "are in reality but the expressions of one Truth".

But let's not think this is easy. After all, imagine you went to the doctor with a headache, and they prescribed some aspirin. Later on, you have a stomachache and remember that the aspirin helped your pain earlier, but you need a new prescription. Since the first doctor has moved away, you end up seeing someone new. The problem, though, is that this new doctor prescribes something different. Why, you may wonder. Your last doctor prescribed that aspirin and it worked. Why should you take this new medicine? Well, this time, since your ailment is different, the aspirin would just make you more ill. Having been trained, your doctor knows this, but you might not. It would be so easy to become confused, and question the new doctor.

This is similar to what Baha'u'llah is saying.

If we do not understand the station of the doctor, we may not trust the second one. This is why we might become "perplexed and dismayed". But if we understand their station, their training, and perhaps even the fact that our illness is now different, then we would follow the new prescription without question.

Another phrase that stands out for us in this paragraph is the phrase "initiated into the mysteries". While we often think  of the word "initiate", in this context, to mean being brought into a group that understands some obscure knowledge, it also has the implication of beginning an endeavour. Here, the obscure knowledge might just be these two stations Baha'u'llah has unveiled to our eyes, and we really are only beginning to understand it. As we come to a better understanding of these two stations, our understanding of the similarity of their messages will also grow. All this brings us back to paragraph 75, where He said, "Wert thou to cleanse the mirror of thy heart from the dust of malice, thou wouldst... discover the mysteries of divine knowledge."

The next question is how can we appreciate those stations to which He has referred? Here, we might want to look at the definition of "appreciate", which means "to understand fully, to recognize the full worth of". We often think of it in terms of being grateful, but that is the result of recognizing the full worth of something. 

With that in mind, we can understand His statement reading more like, "most of the people have not fully recognized those two stations of the Messengers". This is why so many of us are "perplexed and dismayed". We try to apply a good remedy to the wrong illness. But the more that we understand that second station, that of distinction, especially in light of their essential unity, the more we will recognize the value of those commands that appear to differ. They are solely due to the time in which they were revealed, and the social illnesses they are trying to heal.

As Baha'u'llah says, "The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy.

Tuesday, May 6, 2025

Paragraph 191

We have already in the foregoing pages assigned two stations unto each of the Luminaries arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity, We have already explained. “No distinction do We make between any of them.” The other is the station of distinction, and pertaineth to the world of creation and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite Mission, and is entrusted with a particular Revelation. Even as He saith: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”


Now that He has finished His explanation of that first of two stations that the Manifestations hold, that of "essential unity", He is ready to move on to the second, "the station of distinction". But he doesn't just move on to it and leave the other behind. Most of us, if discussing these two stations of the Manifestations of God would discuss one and then the other.

He has fully explained the one station, that of essential unity, and is now ready to discuss the second, that of distinction, but recognizes that it is very easy to forget about the former and become confused. So over the next number of paragraphs He will discuss both of them together. This is another example of His mercy to us, making sure that we don't get lost. But it is also an example of His view of unity. He doesn't even separate the ideas. He discusses one, and then He discusses both together.

Baha'u'llah will discuss these two themes for the next series of paragraphs up to 212. Now again, many commentators have divided this book into very different sections, and that's ok. There is no wrong way to do it. We are opting to include all these paragraphs from 191 through 212 in one section for the reason of method. Remember, our concern is about understanding the methods and arguments Baha'u'llah uses in this book to help the uncle of the Bab move from being a sincere seeker to a confirmed believer. The arguments, in many ways, are fairly straightforward, so our primary concern is the methods He uses. We will discuss this more at length as we get further into it.

But we just want to point out one other thing before we move on. As we were making our outline, we had recognized that He discussed the first station at length and we presumed He would talk about the second. But as we read ahead, that just didn't seem to be the case. It was like when we presumed that the whole of Part Two was about sovereignty, mainly because so many notable scholars said so. In both cases we felt that something wasn't quite right. We had to go back to the detachment He values so highly in Part One. We had to remember not to take "the words... of mortal men as a standard for the true understanding...", including our own. We had to look at this with our own eyes and "meditate profoundly" before coming to this realization. In university, and so many other areas of life, we go from one theme to another, treating them separately. Baha'u'llah is showing us a new way of looking at things, and this is but another example.

For now, though, let's focus on this one paragraph.

The first thing we note is that these two quotes from the Qur'an essentially outline the entire purpose of the next twenty-two paragraphs. “No distinction do We make between any of them.” “Some of the Apostles We have caused to excel the others..."

We have often noticed that He is very particular in His choice of quotes, so we can just presume that these two are here specifically to give us a heads up for where He is going. After all, they are the ones He has chosen to begin this whole section with. "No distinction..." "Some... We have caused to excel the others..."

They are apparently contradictory. No distinction, but some excel the others? Yes. Exactly. These two appear to contradict each other, but He is going to spend over twenty paragraphs showing how they work in tandem. He has already carefully given us a vision of this first concept, that of "no distinction", and is now going to show us how these two ideas work together. And remember, He already knows that if He talks about them separately we are likely to get even more confused. So He talks about them together.

This is so important to keep in mind as we move forward. This is why we are bringing it up again and again here. As we read ahead to figure out where He was going, it became more and more apparent that we needed to keep these two quotes firmly in mind, regularly referring back to them as we read ahead. This was what allowed us to begin to understand His methodology. Two quotes that both refer to the same thing, but from very different angles. No distinction, yet still different.

We know this is not easy, although it may seem like it is to us, given how we are writing about it. But it's not easy. We had to read this over and over, and still got confused about where He was going. However, by highlighting these two quotes, we found something of a guidepost.  They kept us on the right track and allowed us to get a glimmer of His vision. So if you, dear Reader, have trouble following what we are saying, or where He is going, we encourage you to read ahead. And if you do, we would also encourage you to read to paragraph 202, as it seems that He goes on a bit of a tangent after that, even though it is still related to this theme.

Another thing we noticed in this paragraph is the strange path He seems to take in the middle of it. He says, in one sentence, that each Manifestation has:

1. a distinct individuality

2. a definitely prescribed mission

3. a predestined Revelation, and

4. specially designated limitations

In the following sentence He says that they each have:

A. a different name

B. a special attribute

C. a definite Mission, and

D. a particular Revelation

As we have done much earlier in our study of this book, we find that we can link these two lists. We can say that 1 is a, 2 is b, 3 is c, and 4 is d. But as we do so, we find that it is not quite so. Well, it is, but it only seems as if they're not quite lined up. We would expect "mission" to line up with "Mission" and "Revelation" to line up with "Revelation". But they don't. They're one off. Syncopated, if you will.

Why?

For us, it feels as if we are marching forward with His ideas, and then stumble. When you are walking forward and stumble, there are a few things you can do. First, you can stop and get your footing again. Or second, you can fall. But the third option is to allow your momentum to carry you forward and take a few faltering steps as you regain your rhythm. It is that third option that we feel here.

It seems to us that the whole notion of seeing these two quotes as describing the same thing, the oneness of the Manifestations while still acknowledging their differences, is so difficult for so many of us that even here He is recognizing that feeling of discomfort. In fact, He even seems to be encouraging it. That, to us, is how difficult a concept we think this entire section is.

While we could spend a long time talking about how these two lists really do line up, and the truths we can get from it, we will refrain from doing so. Instead, we will encourage you to meditate upon it. Or as He said so often earlier in this volume, "ponder", "reflect", "consider". "Meditate profoundly".

As we move forward in this whole section, we feel that the fog we may be seeing right now will begin to lift, just as it does when the sun begins to rise.

Wednesday, April 30, 2025

Paragraph 190

By God! This Bird of Heaven, now dwelling upon the dust, can, besides these melodies, utter a myriad songs, and is able, apart from these utterances, to unfold innumerable mysteries. Every single note of its unpronounced utterances is immeasurably exalted above all that hath already been revealed, and immensely glorified beyond that which hath streamed from this Pen. Let the future disclose the hour when the Brides of inner meaning will, as decreed by the Will of God, hasten forth, unveiled, out of their mystic mansions, and manifest themselves in the ancient realm of being. Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit.


Paragraph 30 of 30 on that first of two stations that the Manifestations of God exhibit, the station of "pure abstraction and essential unity". You will note that the vast majority of the book is dedicated to this theme. There are, of course, the thirty paragraphs in this section out the nearly 300 paragraphs in the book. But then there are all those sections in Part One. In paragraphs 6 through 20, He recounts the beginnings of the stories of some of the Messengers of God, showing how they were all persecuted in their time. Then, in paragraphs 24 through 99, He shows how a single passage from the book of Matthew, recounting a prophecy from Jesus, applies not only to Muhammad, but to all the Manifestations, including the Bab. By recognizing this recurring pattern, we are in a far better position to be able to recognize Baha'u'llah. Of course, once we get to Part Two, He further reinforces this theme, explicitly talking about it here, but still referencing it throughout the first 60 paragraphs.

While many have said that the main theme in Part Two is the natural sovereignty of the Messengers of God, we have come to feel that this is not quite accurate. Sure, it is true, and He shows us how the different Messengers can be seen like the different kings that sit on the same throne. When speaking of the King, they can all be seen as the same. They are one and all the King. But each individual king lives in his own time, and has their own peculiar challenges due to the day in which they live. As king, they all share that essential unity.

But then, at the end of paragraph 102, where we first focused on the concept of Part Two being about "sovereignty", He states He is revealing these "mysteries" so that we may "soar on the wings of renunciation to those heights that are veiled from the eyes of men."

As we finish this section on the "essential unity" of the Manifestations of God, are we not beginning to get a glimpse of the magnificence of God? Do we not wonder at the breadth of His love for us? When we see that the Messenger we love is the same as the Messenger loved by our neighbour, do we not begin to get a sense of the complexity of this creation, the intricacy and inter-relatedness of the entire world? Are we not struck with awe at the marvelous understanding of history that is being laid bare before our very eyes? When we renounce our own sense of pride, the belief that our religion is right and everyone else's faith is somehow wrong, when we are detached from the idea of the finality of our own faith, then we can start on that path that leads us to those "heights that are veiled" from us.

We can go into great detail about all the hints to His own upcoming declaration within this paragraph, and compare the many references to the "Bird of Heaven" in this book, not to mention the rest of His Writings. We can begin to look at the "melodies" and "songs", every "single note" within these "unpronounced utterances". We can even write at length about the unveiled Brides and their mansions.

Instead, though, we want to look at that last sentence. "All proclaim His Revelation, and all unfold the mysteries of His Spirit."

This brings us right back to paragraph 107. "How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man..." And from paragraph 109, "...of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth."

As we re-read this current paragraph together, we were both struck by how this passage reads like a prayer. This was when we realized how holistic the Writings are. It is almost impossible to separate them into differing categories. And that fits in so well with this whole section. Everything about it is in relation to the oneness of the Manifestations, and so it just makes sense that we would find a similar unity within the writings. Similarly, from those previous paragraphs we get a sense that the world itself also mirrors this unity and oneness. Everything proclaims His Revelation to a greater or lesser degree. Everything, to its own capacity, unfolds the "mysteries of His Spirit".

We are so used to seeing things as separate from everything else, but Baha'u'llah continually shows us the continuity of all creation, from the simplest atom to the Manifestations themselves.

And while there are many other things that can be said about this paragraph, especially in relation to other transitional paragraphs in this book, such as 22, 64, 65, 78, and 99, just to name a few and make our point, we would like to focus on a pattern that we see here. As you may have noticed, this sort of pattern recognition is not something we have talked about for a while, but we want to make sure that we don't forget about this tool for understanding.

Let's take a closer look at those last three sentences: Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit.

Focusing on that first one, we notice that it can be divided into three points, and these three points each allude to a different Manifestation of God.

It begins with "Nothing whatsoever is possible without His permission". Now, while it may be a bit of a stretch, this reminds us of the story of Moses, who asked to go to the Promised Land, but was told "no" by God. Permission was not granted.

It continues with "no power can endure save through His power". When we look at that concept of enduring, we think of Jesus and His resurrection. It is only through the power of God that He was able to "endure".

That last part is "there is none other God but He", which, quite naturally, puts us in mind of Muhammad.

In this one sentence, He seems to move us from Moses to Jesus to Muhammad.

From there, He goes on in a separate sentence with "His is the world of Creation", which we feel is an allusion to the Bab, the Primal Point of all creation, and "His is the Cause of God", which brings to our mind Baha'u'llah.

He then concludes with "All proclaim His Revelation, and all unfold the mysteries of His Spirit." To us, this speaks of the universality of religion and where we are heading in the future.

Thursday, April 17, 2025

Paragraph 189

We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof. Should he be unable to comprehend a certain argument, he may, thus, by referring unto another, attain his purpose. “That all sorts of men may know where to quench their thirst.”


Here we are at paragraph 29 of 30 dedicated that the singular theme, the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. While it would be easy to take this paragraph and the next one and break them out as an interlude between this and the next section, we have opted to leave them here, in this section. 

There is the question, of course, of what He is referring to here. He has "variously and repeatedly set forth the meaning of every theme"? Well, yes.

If we survey what He has written up to this point in His life, we will see that He has done just that. The Hidden Words, The Seven Valleys, The Four Valleys, and Gems of Divine Mysteries, to name a few, were all written before this book. If we read them carefully, we will see that The Seven Valleys and Gems of Divine Mysteries both deal with the same themes as the Kitab-i-Iqan. They just do it in different ways. While the Kitab-i-Iqan is far more cognitive in its approach, even with all the references to the necessity of a pure heart, the Seven Valleys is far more mystical in its language. Both, though, deal with the same issues. Gems of Divine Mysteries lies somewhere in between these two. 

As to the Four Valleys, it looks at the different ways in which people learn about God, so that book can be seen as a guide to understand which of the others will be most effective in guiding the seeker to truth.

And the Hidden Words? Well, Baha'u'llah says it best. It is, in His words, "the inner essence" of that which had been "revealed unto the Prophets of old" and "clothed... in the garment of brevity".

No matter our learning style, no matter our personal preferences for the way we look at the world, Baha'u'llah has a book that will answer our questions.

If the Kitab-i-Iqan is too intellectual for us, with too many references to the Qur'an, we can always look at Gems of Divine Mysteries as another way to understand this particular theme. If the Seven Valleys is too mystical for our liking, if the numerous metaphors just don't click with our way of learning, no problem. We can always read either of the other two. And if we prefer small sound bites that we can mull over during the day, perhaps the Hidden Words will be more to our liking.

If we are sincere in our search, we can find answers to all our questions in any of these volumes. The key, though, is to be sincere. As He repeatedly says in this book, and many others, it is the heart that is of primary importance in understanding His teachings.

It is also important to note that the search is always in relation to the individual. It is not, nor should be, related to anyone else's search. We can never judge another in what they have been able to find. All we can do is look at their actions, or their countenance. If they have not found what we might have discovered, they probably found another pearl in that divine ocean.

This is brought to the fore when He talks about each individual's "measure and capacity". In another famous passage, He says, "The portion of some might lie in the palm of a man’s hand, the portion of others might fill a cup, and of others even a gallon-measure." But even one who has the capacity of a gallon-measure is still not as valuable if that gallon is empty, as compared to the one who only has the capacity of "the palm of a man's hand", but whose hand is full.

In the end, though, what matters is that we know where we can "quench (our) thirst".


Wednesday, April 16, 2025

Paragraph 188

We seal Our theme with that which was formerly revealed unto Muḥammad that the seal thereof may shed the fragrance of that holy musk which leadeth men unto the Riḍván of unfading splendor. He said, and His Word is the truth: “And God calleth to the Abode of Peace; and He guideth whom He will into the right way.” “For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works.” This He hath revealed that His grace may encompass the world. Praise be to God, the Lord of all being!


We are at paragraph 28 out of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. Just a few paragraphs away from finishing this section.

It is worth pointing out that the word "seal" is used here as an ending, as in sealing an envelope. It is like He is capping off this theme, the theme of the essential unity of the Messengers. And to do that, He is using two statements from Muhammad, both referring to the "Abode of Peace". Why? So that the "beautiful fragrance" from those phrases might lead us to "the Ridvan of unfading splendor".

What is the "Abode of Peace"? It refers to Baghdad. But it is also a possible reference to Jerusalem, which literally means "City of Peace". In yet another sense, it can also refer to the Manifestation Himself. The very name of Noah means "peace".

We can also cast our eyes forward and see that Ridvan is a reference to the garden in Baghdad in which Baha'u'llah will declare His mission. Using the garden reference, we can cast our eyes back again to the Garden of Eden, which is where we first knew peace.

Back and forth, this phrase carries us through religious history.

And the references to God, our Lord? We know that this always refers to the Messenger, the closest that we can come to God. In every Dispensation it is the Messenger who has called us to peace, and who has guided us in the right way. Throughout this whole section, and the vast majority of Part Two, we have seen over and over how we can actually be in the presence of the Messenger, and that their very presence is an "Abode of Peace". The Messenger protects us, yes, but why? Because of our works, our actions.

The phrase "Abode of Peace", you may recall, also occurred in paragraph 22. There He refers to "the immortal fruit" and "the waters of everlasting life which", He says, "are being vouchsafed unto all mankind" from Baghdad, "the Abode of Peace".

In both cases this reference occurs just after He has talked about a number of Manifestations.  First, in paragraph 22, it comes right after He has shown what the beginning of their "story arcs" have in common. Now, with paragraph 188, He is again referencing the "Abode of Peace", Baghdad, after He has talked in depth about their essential unity. In both cases, He helps us recognize their commonalities, which leads us to the recognition of the Bab, but then continues beyond His present day to His own future declaration.

This is another example of His methodology in leading the uncle of the Bab towards recognition. Baha'u'llah, throughout this book, is very systematic. For example, when talking about the similarities between the various Messengers, He gives us a number of examples, chronological in order, which allows us to more easily follow His reasoning. Then, as He approaches the Bab, He alludes to Himself through His presence in Baghdad. He carries us on this grand historical journey, grounding our own beliefs more firmly in the truth, and then allows us to take the last step towards the recognition of His own station.

Now, looking back at this paragraph again, He has shared all of this so that the "holy musk" may be shed from these words of Muhammad. What does that mean?

We think it means by recognizing the importance of Baghdad, we will be led to the Garden of Ridvan, and Baha'u'llah's own impending declaration.

Here we find it is worth recalling the importance of a fragrance, or a perfume, and musk in particular.

Historically, perfume has been used for a number of reasons. It is used to make the environment more pleasant, such as when they burn incense in a church. On a more individual level, it is used to attract others to the one wearing it. But from modern science we also know that our sense of smell can evoke powerful memories and emotions. In a way, this is what Baha'u'llah is doing in this whole section. He is calling to mind our powerful memories of the religion we love. He is stirring our emotions, helping us remember the joy we feel through these stories. And don't forget, our choice of perfume is also very personal, just as our connection to the divine is personal, too.

But why musk? Why that scent that historically was very rare and expensive? Symbolically, musk represented purity, excellence, and a connection to the divine. Muhammad said that we would be like "pure musk" when we got to heaven.

In perfumery musk is often used because it is a fixative. It enhances the other scents in the blend and allows them to last a lot longer, ensuring the scent remains powerful.

So let's look at this analogy once again.

This reference to the "Abode of Peace" can draw our attention to Baha'u'llah, who is living there at that moment. In a very short time He will enter the Ridvan Garden and declare His mission. In this book, though, He is reframing our understanding of the past, putting it into a more coherent whole. He is helping us understand why we are followers of the religion we follow, enhancing our understanding and love of the Messengers we already revere. And all the while, He is drawing us forward in history to the Bab, and also Himself. He is leading us, step by step, to that "Ridvan of unfading splendor".

"Praise be to God, the Lord of all being!"

Wednesday, April 9, 2025

Paragraph 187

Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest. Even as it is evident in this day how the people of error are, by their countenance, known and distinguished from the followers of divine Guidance. Were these people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would they find revealed and manifest all the things, be they great or small, that have come to pass in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of God from out their native land; to the opposition and disdainful arrogance of government and people; and to the dwelling and establishment of the Universal Manifestation in an appointed and specially designated land. No man, however, can comprehend this except he who is possessed of an understanding heart.

 

We are at paragraph 27 out of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. It is really amazing how much He has touched on in these paragraphs. And while it may not seem like these various points are related to the topic of "pure abstraction and essential unity", when we pause and consider each point, we will readily discover that they are all part of this more general theme.

He begins this paragraph with a point that is not brought up in other places in this book, at least not as often. That is the concept of people being judged by their countenance.

This is truly fascinating.

What is meant by it? How is it that people can be judged by their countenance?

To start, He points out three different types of people and their countenances. Those that show "misbelief", or believe something that is incorrect. A simple mistake. Those that show "faith", or a trust in God and His Messenger. And those that show "iniquity", or immoral deeds. One is wrong, one is correct, and one is deliberate in its bad action.

The difference between these three is shown in our countenance, our facial expression. But more than that,the word itself is rooted in the old word meaning our behaviour. It has the additional meaning of support, as in countenancing a situation.

But let's take it as meaning our expression. What happens if we do that?

If we consider the photos of the race unity movement in the US in the 1950s and 1960s, we may notice something unusual. Those that were protesting integration, those that were fighting to maintain the social inequality by denying the Black people their right to partake fully in society, are filled with an intense anger. They look almost demonic in their expressions.

However, if we look at the photos of the same time period of those who were standing up for equality, for the recognition of the Black people as equal citizens, we notice something very different. They did not appear to be angry. The vast majority show a grim, but hopeful, determination.

Those that put their trust in their particular dogma, whether it is a belief in racial superiority or political supremacy, tend to resemble, in our opinion, medieval demons when their belief is questioned or challenged.

But those that put their trust in the Word of God, who understand that the world is moving towards this greater unity, who look past their own wants and desires and instead look to the well-being of the human family? They tend to look more peaceful in these pictures. They are the ones who more resolutely put their foot forward one difficult step at a time, trusting that their efforts will bear fruit.

Throughout the earlier paragraphs in this book, Baha'u'llah has regularly referred to the countenances of the various Manifestations, and their nearest followers. He has referred to the "countenance of Hud", "the countenance of the Friend of God", "Mary, that veiled and immortal Countenance", and on and on. He speaks at length about how we "will behold the countenance of the promised One". Here, though, He begins to talk about the countenance of the regular folk like us.

In the Tanakh, the Old Testament, there is a reference to the oiling of the face in times of celebration. This had the effect of making the face glow, as if in the divine Presence. It also had the effect of highlighting every movement of the face, exposing our feelings. In effect, it laid bare the soul. Today, however, we powder the skin. We put on a mask that hides both our blemishes and our emotions. Baha'u'llah seems to be saying, here, that we cannot hide our emotions, that our emotions, our very soul, is exposed for all to see.

In other areas, Baha'u'llah likens the heart to a mirror, reflecting the light of God. Perhaps what He is saying is that our heart and face, just like the oiled faces of old, will show to those that look what we are truly feeling.

Babies, when confronted with something unusual, will automatically look into the face of their parents. This is a natural reaction. They are looking for reassurance, for even at so young an age, we have learned that we can read the face of our parents. This is something we still have, even though we don't often think about it. We look into a lover's eyes to verify their sincerity. We look into the eyes of someone who is a possible threat to see how serious of a threat they really are. We are searching their countenance using all the skills we developed when we were just a baby. And you know what? It still works. We can read their intentions, if we only look. "All the faces are dark", writes 'Abdu'l-Baha, "except the face which is the mirror of the light of the love of divinity... When the heart hath become clear and pure then the face will become illuminated, because the face is the mirror of the heart."

Baha'u'llah then finishes with two more interesting points. The first begins in the middle when He is describing the things that occur in many Revelations. If we consider the point of the Manifestation being kicked out of their home land, and the general opposition they face, we can see that He is also describing His circumstances at the time this book was written.

The second point is the reference to the "understanding heart". We could go on and on about it. We could cite the first Hidden Word which talks about a "pure, kindly, and radiant heart", or even that beautiful line from a few paragraphs earlier, "reading, without understanding, is of no abiding profit", but this would make this post go on for way too long. Instead, just reference the heart in this book, and you will begin to see how important this is. And if the eyes are the mirror of the soul, the face, as the Master say, is the mirror of the heart.


Tuesday, April 1, 2025

Paragraph 186

And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean of His knowledge. While conversing with him, mention was made concerning the signs of the Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and understanding, certain truths of Science and ancient Wisdom. We then asked him saying: “Hast thou not read the Qur'an, and art thou not aware of this blessed verse: ‘On that day shall neither man nor spirit be asked of his sin’? Dost thou not realize that by ‘asking’ is not meant asking by tongue or speech, even as the verse itself doth indicate and prove? For afterward it is said: ‘By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.’”

 

Paragraph 26 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God.

This paragraph reads like a story, mainly because it is. Baha'u'llah is recounting another teaching experience in which He was asked some of the same questions He has been asked by the uncle of the Bab. As He tells it, He points out a few interesting details. First, this man "urged" Baha'u'llah for explanations. Then Baha'u'llah responds "to the measure of his capacity and understanding", not overwhelming this individual with too much information. He then gently rebukes him, asking if he is aware of a particular verse in the Qur'an that is relevant to his question. As usual, our main question is what we can learn from this example.

While we could talk about a number of things, such as the use of the word "ocean" and how it brings us right back to paragraph 1 with the "shores of the ocean of true understanding", or perhaps the significance of the order of "the Day of Judgment, Resurrection, Revival, and Reckoning", we want to really focus on the dynamic between the two of them. As our main concern is what we can learn about the methods Baha'u'llah uses in helping the uncle move from being a sincere seeker to a confirmed believer, this seems most appropriate to us.

The first thing we notice is that this appears to have been a pleasant conversation, likely over tea or something, and then "mention was made" of a topic which Baha'u'llah seized upon for the education of this soul.

It is obvious from the context that this man already recognized something of the wisdom and knowledge of Baha'u'llah, for why else would he "urge" Him to "explain" these things?

This is the first point that jumps out to us. The conversation is not forced. Baha'u'llah is not hijacking the conversation to His own purpose. It is flowing naturally, and responds to the needs of the other person.

The next point is that He responds to this man's question with a some "truths of Science and ancient Wisdom". We don't know what truths He shared, but it feels as if He has answered this man's questions already.

It is only after this that He adds something of a postscript. He "then asked him" about this verse from the Qur'an. Why? Was His previous response not enough? Or was it not from sacred Text, and He is now quoting the Word of God to make up for that? Who knows?

Regardless, why this particular quote?

Instead of going into a possible explanation of this quote, for Baha'u'llah will go into it more in the next paragraph, let's take a glance at the context of this quote.

First, Baha'u'llah appears to be doing the same thing He has done with this book. He is beginning with things this man already believes, or so we surmise. Just as this book began with a recounting of the Messengers the uncle already recognized, Baha'u'llah is beginning His response to this man with "certain truths" he likely already recognizes.

But then He seems to take a bit of turn by quoting this verse from the Qur'an.

Surih 55, from which this verse comes, is filled with the question, "Which of God's favours will you deny?" Over and over this question is repeated throughout the Surih.

So why does Baha'u'llah cite this verse? The entire Surih seems to do the same thing that Baha'u'llah is doing. It begins with things the reader already knows and agrees with, and then guides them forward to a new and better understanding.

While we do not know how traditional Islamic theology interprets this verse, we presume it is in the literal sense. We guess that He is correcting it by offering a spiritual understanding of this verse, and citing the next verse in support of this.

By first speaking about scientific truths this man already understands, and ancient wisdoms he likely already agrees with, Baha'u'llah is gently moving him forward by reminding him of a relevant verse that is obviously spiritual in its application, as evidenced by the verse that comes right after it.

This paves the way for a spiritual understanding of "the Day of Judgment, Resurrection, Revival, and Reckoning".

Anything else we can offer on this is really talked about more in the next paragraph.

Monday, March 24, 2025

Paragraph 185

Twelve hundred and eighty years have passed since the dawn of the Muḥammadan Dispensation, and with every break of day, these blind and ignoble people have recited their Qur’án, and yet have failed to grasp one letter of that Book! Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading, without understanding, is of no abiding profit unto man.


We are now at paragraph 25 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. It is interesting to remember this with each succeeding paragraph, and try to understand how it all relates to this singular theme. How does this one, this paragraph, relate to the theme?

Let's start at that first sentence. He refers to these people as "blind and ignoble". He has already covered "blind" in many paragraphs throughout this book, often referring to the phrase about having eyes but not seeing.

What about "ignoble"? This is interesting, as we find this famous passage from the Hidden Words, written around the same time as this book: "Noble have I created thee, yet thou hast abased thyself."

Here we are told that we are inherently noble, created that way. But, He points out, we have abased ourselves. God didn't abase us. We did. How?

Throughout these recent paragraphs He has regularly talked about those people that have not grasped the underlying purpose of religion. He talked about how they have fallen prey to those "divines and doctors... who, because of their want of discernment and their love and eagerness for leadership, have failed to submit to the Cause of God". He says that these people, who have fallen prey to such misguided leaders, "have placed themselves unreservedly under the authority of these pompous and hypocritical leaders". He then accuses these same people of having "no sight, no hearing, no heart, of their own to distinguish truth from falsehood". He further said these people "cling to those verses... and... traditions... which they have found to accord with their inclinations and interests, and... reject those which are contrary to their selfish desires."

They have truly abased themselves. They have allowed others, as mentioned in the previous few paragraphs, to dictate how they are to see the world. It is a willful blindness, a purposeful denial of seeing the world for ourselves. This is not noble, for they are abdicating that God-given right of free will.

He goes on, in this same paragraph, to say that "they have failed to grasp one letter" of their holy scriptures.

What does this mean? It probably does not mean that they are illiterate, for they read the Writings every morning. But He uses the word "grasp", which means to fully comprehend. So what is it that they do not fully comprehend?

We like to look at Christianity as our example. Everything in the message of Jesus, for example, is all about love. If we were to interpret anything in the Bible that leads us to something other than love, we have misunderstood it. It really is that simple.

Similarly, everything in the Baha'i Writings is all about unity. If we interpret anything in the Writings for ourselves that does not lead us to unity, then we are guaranteed that we have missed the essential point.

This is why this section is so important in this book. It is why we feel He spends so much time on this theme, for it is the essential theme of the entire Faith.

Every Faith has its own essential message, and it seems that the Messengers come to remind us of this. We, as humanity, often veer off from that essential message and it is the next Messenger that calls us back. And then, like any good teacher, after correcting our mistakes, they show us the next steps we need to take.

This seems to be the recurring pattern.

Perhaps that is why, at the end of this passage, He reminds us that "reading, without understanding, is of no abiding profit unto man".

"Abiding" is another interesting word, especially in this context. As an adjective, it means long lasting or enduring. If we get just a surface understanding, it might change our behaviour for a short time, but it sure won't be enduring.

As we dive deeper into the ocean of these Writings, we will find more and more mysteries, as we have found time and again. Whether it is the development of the metaphors or the movement of the nouns, there are layers upon layers of meaning in the Writings.

It also reminds us of one of our favourite quotes from Mark Twain. He said, "The man who does not read has no advantage over the man who cannot read."

Similarly, the one who only glances at the Writings without taking the time to dive into them does not have any significant advantage over the one who does not read them. It is like having a gold mine, in which you know there are treasures to be found, but not taking the time to find them.

Going right back to the beginning of this book, He has told us that this is about getting to the "shores of the Ocean of true understanding". Then He told us to "Consider the past...", "Ponder... and reflect..." He asks us to acquaint ourselves with the stories of the Messengers and their sufferings. He tells us to meditate and consider over and over again. He wants us to work for it, for there is no other way to have it truly impact our life.

For centuries, the followers of different religions were told to recite the sacred verses in languages they didn't understand. Whether it was Catholics reciting the Bible in Latin, or Muslims reading in Arabic, to the ones reading they were no more than senseless syllables. Sacred, yes, but with no inherent meaning beyond their sacredness.

There is a great story of the Bab from when He was a child. He had gone to school and was told to recite the opening words of the Qur'an. The words were in Arabic, but He only spoke Persian. And so He refused. He said that He would not recite them unless He was told what they meant. His teacher pretended to not know, and the Bab, six years-old or so at the time, said that He knew and would explain them, if the teacher wanted. The teacher, likely amused, said yes. The Bab then went on to explain them in a way that truly impressed the teacher, so much so that years later he still recalled this event.

For us, this is a great example of not being willing to read something without understanding it.

Monday, March 17, 2025

Paragraph 184

Be fair: Were these people to acknowledge the truth of these luminous words and holy allusions, and recognize God as “Him that doeth whatsoever He pleaseth,” how could they continue to cleave unto these glaring absurdities? Nay, with all their soul, they would accept and submit to whatsoever He saith. I swear by God! But for the divine Decree, and the inscrutable dispensations of Providence, the earth itself would have utterly destroyed all this people! “He will, however, respite them until the appointed time of a known day.”


Paragraph 24 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God.

What does He mean by "Be fair"? Simply, it means to consider everything in the situation so that we can make a good judgement.

If we take a look at the idea that people believe in their sacred teachings, and especially understand that God does as He wants, then they would never be able to reconcile this absurd behaviour. Which behaviour? Accepting some of the verses but denying others.

So why, then, do they continue to "cleave unto these glaring absurdities"? He has given us a lot of reasons. Ignorance. Blindly following the leaders of their faith. Attachment to their own desires. Sometimes it's those "veils of glory" He mentioned way earlier in the book. But in the end, all these reasons are absurd.

In fact, not only are they absurd, they are "glaring absurdities". They are totally obvious to anyone who looks with the eye of fairness. Beyond that, Baha'u'llah said earlier, in paragraph 6, "the more closely you observe the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be your faith in the Cause of God". By taking the time to focus our attention on these "glaring absurdities", on the obvious hypocrisy of those that follow a religion in this manner, He seems to be helping us strengthen our faith.

In Part One, He was very forgiving with some of these excuses, recognizing that some people deny the new Messenger because they are attached to their old Book. In paragraph 27, He said that He was sharing some of these teachings with the hope that "the overpowering majesty of the Word of God may not prevent them... nor deprive them..." from recognizing the new Manifestation.

Now, though, He is being a bit harsher.

He's already assured the friends that if they made an honest mistake, they can still move forward. A good heart will always win out in the end.

If they've denied because of selfish reasons, only accepting what "they have found to accord with their inclinations and interests", He reminds them that this is not acceptable. Well, neither are, but in this case, He pulls out the big guns: "...the earth itself would have utterly destroyed all this people". It reminds us of that Hidden Word in which He says, "ye walk on My earth complacent and self-satisfied, heedless that My earth is weary of you and everything within it shunneth you."

But what about the "inscrutable dispensations of Providence"? What exactly does that mean? Inscrutable means that we can't understand it. Dispensations are exemptions from a rule, even temporary. So it seems that the people who are behaving in this way have been given a reprieve by God from immediate justice.

How do we know it's temporary? By the next sentence in which He says that God will "respite them until the appointed time of a known day."

One question though, that bears looking at is how does this fit into the theme of the "pure abstraction and absolute unity" of the Messengers? And that, dear Friends, is what Baha'u'llah will respond to in the next paragraph.


Thursday, March 13, 2025

Paragraph 183

Gracious God! So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God—hallowed and glorified be His name!

 

Paragraph 23 of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God.

And here He goes again. "Gracious God!" You can just hear the exasperation. But, as He points out, God truly is gracious.

So let's go back a second. Why is this here? Why does He feel the need to point out this attribute of God here?

As usual, we're not really sure, but it follows a series of paragraphs in which He is describing how the people have taken some verses, like the "Seal of the Prophets", and rejected others, even though they have no basis for picking and choosing from sacred Text. They do this, He says, because the former verses "accord with their inclinations and interests" and the latter "are contrary to their selfish desires". Over and over, throughout history, we have done this. When Moses came down with the Ten Commandments, He found the people reverting to their previous idolic behaviour.

Here, Baha'u'llah is seeing it again.

But what exactly is He seeing?

Well, He says, that the people have great "folly and perversity". Not just a little. A great amount.

What is folly? What is perversity? Why does he choose these particular terms?

Folly, quite simply, is a lack of good sense, foolishness. Perversity, on the other hand, is a deliberate desire to behave in an unreasonable or unacceptable way.

To understand why He is using these terms, let's look at what He is describing. We can easily picture a person standing there. Their face is turned towards "their own thoughts and desires", which means their back is turned away from "the knowledge and will of God". These are not the same things. We want one thing, God wants another. As He says so poetically in the Persian Hidden Words, "How long wilt thou soar in the realms of desire? Wings have I bestowed upon thee, that thou mayest fly to the realms of mystic holiness and not the regions of satanic fancy." Or more simply, "Prefer not your will to Mine, never desire that which I have not desired for you..."

Why on earth would we ever turn away from what God desires for us? That is utter foolishness. This is true folly. But to do it deliberately? It's one thing to accidentally turn aside from something, but to do it on purpose? That is the epitome of perversity, according to the definition of the word.

Fortunately, God is gracious.

One last question, though. Why does He finish this paragraph off with "hallowed and glorified be His name"?

We are reminded of the inescapable and absolute sovereignty of the Manifestation through this phrase. The King's messengers often begin, "In the name of the King", letting us know for whom they are speaking, and under whose authority. Same with the Messengers of God, those divine Manifestations.

It puts us in mind of the beginning of the prayer from Jesus. "Our Father Who art in heaven, hallowed by Thy name." We're also reminded that this very book begins with the intonation, "In the Name of our Lord, the Exalted, the Most High". Part Two begins, you may recall, "Verily He Who is the Daystar of Truth and Revealer of the Supreme Being holdeth, for all time, undisputed sovereignty over all that is in heaven and on earth, though no man be found on earth to obey Him." Now we feel we have a far deeper understanding of how this applies to our reality.

Wednesday, March 12, 2025

Paragraph 182

And yet, through the mystery of the former verse, they have turned away from the grace promised by the latter, despite the fact that “attainment unto the divine Presence” in the “Day of Resurrection” is explicitly stated in the Book. It hath been demonstrated and definitely established, through clear evidences, that by “Resurrection” is meant the rise of the Manifestation of God to proclaim His Cause, and by “attainment unto the divine Presence” is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, “No vision taketh in Him, but He taketh in all vision.” Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term “seal,” and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence. “If God should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them.” But apart from all these things, had this people attained unto a drop of the crystal streams flowing from the words: “God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth,” they would not have raised any unseemly cavils, such as these, against the focal Center of His Revelation. The Cause of God, all deeds and words, are held within the grasp of His power. “All things lie imprisoned within the hollow of His mighty Hand; all things are easy and possible unto Him.” He accomplisheth whatsoever He willeth, and doeth all that He desireth. “Whoso sayeth ‘why’ or ‘wherefore’ hath spoken blasphemy!” Were these people to shake off the slumber of negligence and realize that which their hands have wrought, they would surely perish, and would of their own accord cast themselves into fire—their end and real abode. Have they not heard that which He hath revealed: “He shall not be asked of His doings”? In the light of these utterances, how can man be so bold as to question Him, and busy himself with idle sayings?

 

Paragraph 22 of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. You probably notice by now that we are repeating at the beginning of each article where we are. We find that this constant reminder really helps us keep track of where Baha'u'llah is in His argument.

Baha'u'llah does this, too, in a sense. He regularly reminds the uncle of what He has previously said, showing the major plot points, if you will, so that the uncle does not get lost in his journey toward certitude.

If we are to try and follow His methods in teaching the Faith to others, this is surely a great lesson for us.

To summarize the paragraph, He begins by referencing the quotes He just used. The "former verse"? The one referring to "the Seal of the Prophets", and the mystery contained therein. The "latter" verse? "Attainment unto the divine Presence". He then reminds us, through the uncle, that He's already given us an explanation of "Resurrection", and how this "divine Presence" refers to meeting the Manifestation of God, mainly because God is just way too big, too grand, too whatever. But, of course, people cling to what they know, and He refers to them as foolish for not going further. But just in case we want to judge them harshly for this, He reminds us we've made foolish mistakes, too. So don't go climbing on any high horse.

There is a question, though, for us. This "attainment unto the divine Presence"? What exactly does that mean? Of course it means the actual physical presence, we know that. He told us so many times. But does that mean that grumpy, old uncle Joe who happened to pass Him on the street received this incredible "grace"? We don't think so. Seeing Him was likely not enough. We think it is conditional upon recognition. How often have we dreamed of living in the time of the Manifestation we follow? How often have we heard people claim that of course they would recognize Him? The truth is if we were honest with ourselves, we likely would not have recognized Him in His lifetime. That is a bounty accorded very few. But if we were to be granted that bounty, then can we even begin to imagine being in His presence? Can we even begin to imagine the awe and wonder we might feel? How many of us spontaneously fell to our knees on Pilgrimage, either at His Shrine or before His photograph? How much more would we react in His actual presence?

Ok, that aside, He now gets to the heart of this matter: "God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth". We first see this back at the very beginning of Part 2, and only now, nearly 80 paragraphs later, does He expound on it. We've seen hints of it previously, starting at the very beginning of the book when we are told to be "detached from all that is in heaven and on earth", and put our "trust in God, and, holding fast unto Him, follow in His way."

Remember when suggested to go back to the beginning of this book and re-read it looking for indications of the essential oneness and absolute unity of the Messengers? You can do the same with this quote and you will discover that it reads very differently when you begin looking for those signs that He does what He wants.

But let's be honest. This is what people don't seem to understand. They want God to do what they want, rather than following what He wants. If they understood this, they would not have raised their voices in protest.

It is important to note, though, in the statement about “Whoso sayeth ‘why’ or ‘wherefore’ hath spoken blasphemy!”, the "why" is asked in protest, as in "Why did you do that? It's not what I want." This is not the same as asking "why" to gain a better understanding. The former is childish and treats God as subservient, while the latter is asking in a state of search. Even in so great a book as the Kitab-i-Aqdas, He says we are "free to ask what you need to ask, but not such idle questions as those on which the men of former times were wont to dwell."

Finally, at least for this paragraph, we have one last point to consider. You have likely noticed how often Baha'u'llah tells us to ponder, meditate, or consider. You probably are aware of how many times He gives us seemingly rhetorical questions to think about. As long as we are going back to the beginning of the book to look for these different trends, such as the essential unity or how He does what He wants, try answering every one of the questions with that latter concept.

"What could have been the reason", He asks in paragraph 8, "for such denial and avoidance on their part?" Because God does what He wants, and we generally don't like that.

"What could have induced them", He continues, "to refuse to put off the garment of denial, and to adorn themselves with the robe of acceptance?" Because God does what He wants, and we generally don't like that.

This quote, this concept, seems to be the answer to almost all of the questions He has asked.

In addition, this quote, "God doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth,” has been referred to as the greatest challenge in any dispensation.

Friday, March 7, 2025

Paragraph 181

How strange! These people with one hand cling to those verses of the Qur’án and those traditions of the people of certitude which they have found to accord with their inclinations and interests, and with the other reject those which are contrary to their selfish desires. “Believe ye then part of the Book, and deny part?” How could ye judge that which ye understand not? Even as the Lord of being hath in His unerring Book, after speaking of the “Seal” in His exalted utterance: “Muḥammad is the Apostle of God and the Seal of the Prophets,” hath revealed unto all people the promise of “attainment unto the divine Presence.” To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned. The one true God is My witness! Nothing more exalted or more explicit than “attainment unto the divine Presence” hath been revealed in the Qur’án. Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom.


Paragraph 21 of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. The length of this section should give some clue as to its importance. And if you want a fun little exercise, go back to the very beginning, paragraph 1, and try re-reading the first dozen or so paragraphs specifically looking for references to this theme, the absolute unity of the Messengers.

In this paragraph, He begins with the phrase, "How strange". It's an unusual phrase, strange, in fact. It's used a total of five times in this book, but why does He use it here? Well, He's noticing an oddity in the behaviour of the people. Let's see if we can find what that oddity is.

To start, He refers to "these people". Which people? Well, if we go back to paragraph 172, we find reference to those who "have allowed the term 'Seal of the Prophets' to obscure their understanding". In paragraph 173, they are found "clinging unto these words", yet have "disbelieved Him Who is their true Revealer". In paragraph 175, they are found to be "utterly ignoring God" and taking the "pompous and hypocritical leaders" for their masters. They are the ones who, in paragraph 177, have been "hindered" from "attaining unto the way of truth". By paragraph 180, after having shared some of the traditions, Baha'u'llah reminds us that the "celestial Melody" is "above the strivings of human ear to hear or mind to grasp its mystery". And so, these people reject the teachings they cannot understand, claiming they must be false.

Now, isn't that strange? Why would we dismiss something we don't understand? Instead, if the Book and the teachings have been found to be good, wouldn't we just strive to expand our understanding? If we believe a book is sent down by our Creator for our benefit, why would we ever imagine that some of the verses in it must be false?

There have been many times in our study of this book that we have come across a phrase or a sentence that we just couldn't make heads or tails of. It was beyond us. Did we think that it must not be accurate? Of course not. Instead, we sat down and examined it even more closely. We pushed ourselves until it began to make sense in the overall context of the book. And every single time, it greatly enhanced our understanding of this volume, not to mention the Faith itself.

So, yes, it truly is strange that a group of people would claim they follow a book that they know is beyond them, and yet when they come across verses that don't line up with their current beliefs and desires, figure the book must be wrong.

The strange part, though, is not the rejection, but the claim. There are countless people who reject sacred text but for the most part, they do not claim to be believers.

For us, it goes back to the fundamental question of what it means to be a follower.

Quite simply, it means that you follow whatever you are a follower of. You are obedient to it. But this should not be done blindly. It should be done after careful investigation. For example, when one of us became a Baha'i, it was after 5 years of investigation. Throughout that search, there were many things we disagreed with, but after a few years of experience, Baha'u'llah was always proven correct. Eventually the day came when we read something else that was seemingly contentious, and said, "That can't be right. Oh, wait. It's Baha'u'llah. He must be right." That was when we realized we were now a follower. We had become convinced of His superior vision, and even His station. This meant that in the future, whenever we ran across anything we either didn't understand or disagreed with, we presumed Baha'u'llah was correct, and endeavoured to understand His perspective.

What's even more strange, though, is that they put their own selfish desires above the Word of God. They cling to those passages that reinforce what they want, and deny those that would force them to change their behaviour. But isn't that part of the purpose of religion? To get us to change? To improve? If we are to just keep doing whatever it is we are currently doing, why would we need the religion?

Once we have recognized the supremacy of the Book and the Messenger, why would we deny anything they say or write? It is not a buffet, where we get to pick and choose whatever we prefer. It's the complete deal.

Another point that stands out for us is the use of the word "King". It reminds us that all these paragraphs that are dealing with the oneness of the Manifestations fall under the heading of "sovereignty', this overarching theme in part two. So let's take a quick look at that, too.

The concept of "Kingship" is a station that is occupied by an individual at a particular given time. Once that person passes away, another steps into that same position. They have the exact same position, the same authority, the same powers, as all the other Kings. The position is what is important. And, of course, each King will act as is necessary for the needs of their age. Some of the laws they pass today, and some of the actions they take, may appear contradictory to the laws or actions of a previous King, but presuming their wisdom they are all acting in the best interests of their kingdom.

In this section, these thirty paragraphs, Baha'u'llah is emphasizing this aspect of the station of the Manifestations, and will go into more detail about it in the next few.