Likewise, He saith: “On the day when the heaven shall give out a palpable smoke, which shall enshroud mankind: this will be an afflictive torment.” The All-Glorious hath decreed these very things, that are contrary to the desires of wicked men, to be the touchstone and standard whereby He proveth His servants, that the just may be known from the wicked, and the faithful distinguished from the infidel. The symbolic term “smoke” denotes grave dissensions, the abrogation and demolition of recognized standards, and the utter destruction of their narrow-minded exponents. What smoke more dense and overpowering than the one which hath now enshrouded all the peoples of the world, which hath become a torment unto them, and from which they hopelessly fail to deliver themselves, however much they strive? So fierce is this fire of self burning within them, that at every moment they seem to be afflicted with fresh torments. The more they are told that this wondrous Cause of God, this Revelation from the Most High, hath been made manifest to all mankind, and is waxing greater and stronger every day, the fiercer groweth the blaze of the fire in their hearts. The more they observe the indomitable strength, the sublime renunciation, the unwavering constancy of God’s holy companions, who, by the aid of God, are growing nobler and more glorious every day, the deeper the dismay which ravageth their souls. In these days, praise be to God, the power of His Word hath obtained such ascendancy over men, that they dare breathe no word. Were they to encounter one of the companions of God who, if he could, would, freely and joyously, offer up ten thousand lives as a sacrifice for his Beloved, so great would be their fear, that they forthwith would profess their faith in Him, whilst privily they would vilify and execrate His name! Even as He hath revealed: “And when they meet you, they say, ‘We believe’; but when they are apart, they bite their fingers’ ends at you, out of wrath. Say: ‘Die in your wrath!’ God truly knoweth the very recesses of your breasts.”
This is the eleventh of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We keep mentioning this because we want to make sure that we keep track of where we are in the book, and as you know, this quote from Jesus is the main part of Part 1. It sort of forms the outline.
Previously we saw the gentle clouds that block the sun, and then the dark and stormy clouds. Now Baha'u'llah is describing for us those clouds of black smoke, the ones that can actually choke us and kill us.
It is worth remembering that most people who die in a fire actually die from the smoke inhalation, and not the fire itself. And this smoke gets into everything. When you have a fire in your home, the smoke damage is immense. Everything needs to be replaced.
It is also worth remembering the old adage, "Where there is smoke, there is fire." Here, Baha'u'llah tells us that this smoke, which is so destructive and deadly, comes from the fire of self. Fire, in the Baha'i writings, has two very different connotations. In one sense, it is the fire that we use for light, warmth, and as a tool. In the other sense, it is that fire which burns, causing incredible pain and destruction. Back in paragraph 19, He spoke of "the fire of the love of Jesus (that) consumed the veils". Here He is talking about that fire of self that burns in our heart. In both cases, the greater the power of the Faith, the more that fire grows. In one way, it is like He says in the Hidden Words, "My calamity is My providence, outwardly it is fire and vengeance, but inwardly it is light and mercy." To some, it makes their anger burn fiercer, to others it makes their faith firmer.
In terms of the bad fire, He says that it will give off a "palpable smoke". This is a smoke that we not only can see, but can actually touch, too. He says this will be an "afflictive torment". While we often use the word "torment" to mean pain, it more traditionally was used to refer to a great commotion. Here there is no doubt, it is a very painful commotion. When the fire of self burns high, it truly throws our life into what can only be called a painful commotion.
No matter how we read this, it's not a good thing.
If we are subject to our ego, then the fire that will burn in the heart will be a bad thing, leading to great pain and death in our life.
Baha'u'llah also, as usual, gives us a bit of a path to follow here. He says that the more these people are told about the Faith, the fiercer this fire will grow. The more they see of it, the more they will become disheartened, and this will ravage their soul. And if they were to meet a Baha'i, they would publicly agree with them, all the while cursing them in private.
This is in direct contrast to that sincere seeker who will initially hear about the Faith and feel the fire of love. Then they will see it and become awe-stricken. Finally they will meet the friends and become a confirmed believer.
It is just like way back in paragraph 6, where He says, "Should you acquaint yourself with the indignities heaped upon the Prophets of God, and apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate the significance of their position. Moreover, the more closely you observe the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be you faith in the Cause of God." You hear, you see, you act.
In both cases, we have a fire in our heart. As long as we don't just sit idle and let life pass us by, there will be a fire in our heart. The only question is, which fire will we nurture?
That was the question facing the uncle of the Bab, and by extension each one of us.
The other question, of course, is how does this apply to our life? In the example Baha'u'llah has given, we see someone who is proud and believes they are right. As they are shown to be mistaken, they have a choice. They can either change their mind, or, as we often see, they become defensive and get angrier. The more they are shown that they are wrong, the angrier they become. It is as one author said: "It is easier to forgive someone for being wrong than it is for being right."
For us, in our daily life, we can watch for this reaction in ourselves. If we see ourselves becoming defensive and angry, then it likely means that we are probably on this path of the ego.
Tuesday, February 23, 2016
Tuesday, February 16, 2016
Paragraph 83
Gracious God! Notwithstanding the warning which, in marvelously symbolic language and subtle allusions, hath been uttered in days past, and which was intended to awaken the peoples of the world and to prevent them from being deprived of their share of the billowing ocean of God’s grace, yet such things as have already been witnessed have come to pass! Reference to these things hath also been made in the Qur’án, as witnessed by this verse: “What can such expect but that God should come down to them overshadowed with clouds?” A number of the divines, who hold firmly to the letter of the Word of God, have come to regard this verse as one of the signs of that expected resurrection which is born of their idle fancy. This, notwithstanding the fact that similar references have been made in most of the heavenly Books, and have been recorded in all the passages connected with the signs of the coming Manifestation.
This is the tenth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
After the heavy weight of the previous few paragraphs, in which He talks about those dark clouds, paragraphs laden with so much symbolism and direct warnings, we actually thought that this paragraph might be something of a decrescendo. We came to it thinking that we might actually get a bit of a breather and have to really struggle to find something in it worth talking about.
Initially, we thought to mention a little bit about those things that "have come to pass", such as the martyrdom of the Bab and the slaughter of over 20,000 Babis, which the uncle to whom this was written was no doubt aware. But then we decided against it, thinking that this is not really meant to be a history lesson. Besides, we're sure that you are already aware of it.
Then, out of nowhere, we noticed the phrase "the billowing ocean", and immediately were reminded of the very first sentence: "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth."
As if in response to this, we noticed the phrase "idle fancy" and were reminded of the second paragraph, in which Baha'u'llah says that those who want to tread the path of faith must cleanse "their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth."
This reminded us of something that happened just last week.
A friend of ours was looking at the beginning of this book, reading those opening paragraphs, and thinking about our methodology of looking for patterns. She noticed that there was a pattern there that we had missed. Now that's really not that difficult, for there is undoubtedly a lot that we have missed, but it was still very confirming. She pointed out that Baha'u'llah moves us from our ears to our mind, to our heart and then on to our eyes. She observed that we listen to those around us. We take in what they say, and think about their point of view. This effects our mind, and can even change it. From there, our mind effects our heart. And the state of our heart directly impacts how we perceive the world around us.
All of a sudden, we saw how directly this related to the paragraph here.
In the Qur'an, Muhammad says that God will come down overshadowed with clouds. What else would we expect? But then there are those divines who have their own notion of what the Promised One will look like, how He will come, and Baha'u'llah says that this is merely their own idle fancy. Idle means that it has no basis in reality and is useless. Fancy means that they are really attracted to it. When you are attracted to something, attached to it, you feel threatened when someone tries to take it away. And here, what they are attracted to is actually useless.
The Messenger of God comes along and, in a sense, takes away their frivolous idea, supplanting it with something that is both useful and effective, and they get angry.
Now, in relation to paragraph 2, these divines talk about their own belief. Their followers listen and they believe the divines. They, too, become attached to these ideas, and their hearts are effected. When they see someone come along who believes otherwise, they attack them.
Remember, you can only see someone as an enemy if you believe that they are trying to take something you have. By being "detached from all that is in heaven and on earth", you can no longer see anyone as an enemy.
This is a crucial concept for searching for the truth. It is an essential element for consultation. And it is an important ingredient for world peace.
And all of this is but one of the elements of the teachings of Baha'u'llah.
This is the tenth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
After the heavy weight of the previous few paragraphs, in which He talks about those dark clouds, paragraphs laden with so much symbolism and direct warnings, we actually thought that this paragraph might be something of a decrescendo. We came to it thinking that we might actually get a bit of a breather and have to really struggle to find something in it worth talking about.
Initially, we thought to mention a little bit about those things that "have come to pass", such as the martyrdom of the Bab and the slaughter of over 20,000 Babis, which the uncle to whom this was written was no doubt aware. But then we decided against it, thinking that this is not really meant to be a history lesson. Besides, we're sure that you are already aware of it.
Then, out of nowhere, we noticed the phrase "the billowing ocean", and immediately were reminded of the very first sentence: "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth."
As if in response to this, we noticed the phrase "idle fancy" and were reminded of the second paragraph, in which Baha'u'llah says that those who want to tread the path of faith must cleanse "their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth."
This reminded us of something that happened just last week.
A friend of ours was looking at the beginning of this book, reading those opening paragraphs, and thinking about our methodology of looking for patterns. She noticed that there was a pattern there that we had missed. Now that's really not that difficult, for there is undoubtedly a lot that we have missed, but it was still very confirming. She pointed out that Baha'u'llah moves us from our ears to our mind, to our heart and then on to our eyes. She observed that we listen to those around us. We take in what they say, and think about their point of view. This effects our mind, and can even change it. From there, our mind effects our heart. And the state of our heart directly impacts how we perceive the world around us.
All of a sudden, we saw how directly this related to the paragraph here.
In the Qur'an, Muhammad says that God will come down overshadowed with clouds. What else would we expect? But then there are those divines who have their own notion of what the Promised One will look like, how He will come, and Baha'u'llah says that this is merely their own idle fancy. Idle means that it has no basis in reality and is useless. Fancy means that they are really attracted to it. When you are attracted to something, attached to it, you feel threatened when someone tries to take it away. And here, what they are attracted to is actually useless.
The Messenger of God comes along and, in a sense, takes away their frivolous idea, supplanting it with something that is both useful and effective, and they get angry.
Now, in relation to paragraph 2, these divines talk about their own belief. Their followers listen and they believe the divines. They, too, become attached to these ideas, and their hearts are effected. When they see someone come along who believes otherwise, they attack them.
Remember, you can only see someone as an enemy if you believe that they are trying to take something you have. By being "detached from all that is in heaven and on earth", you can no longer see anyone as an enemy.
This is a crucial concept for searching for the truth. It is an essential element for consultation. And it is an important ingredient for world peace.
And all of this is but one of the elements of the teachings of Baha'u'llah.
Tuesday, February 9, 2016
Paragraph 82
It behooveth us, therefore, to make the utmost endeavour, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. And should we ask for a testimony of His truth, we should content ourselves with one, and only one; that thereby we may attain unto Him Who is the Fountain-head of infinite grace, and in Whose presence all the world’s abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto our own idle fancy.
Here is the ninth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
Baha'u'llah is, in one sense, reminding us we have to work hard, and rely on God's grace, to avoid these dark clouds that He has just mentioned in the previous paragraph. He also reminds us that we should not rely on our own deficient standards as a measuring stick for proof. After all, we are prone to error. We are, however, allowed to ask for a testimony of His truth. With wonderful patience and bountifulness, He is freeing us from the injunction by the Bab to not ask for any proof. But we are to only ask for one. After all, if you don't recognize Him after one, when will you recognize? Too often we ask for proof, and then say, 'Oh, that was just coincidence." And then we raise petty objections, never taking the step of recognition.
In all of this, we are reminded of two very different stories.
In the first story, a group of clergy challenged Baha'u'llah, saying that He had to perform a miracle if they were to even think about believing in Him. He agreed to this on one condition. They would need to come together and agree on a single miracle which, if He performed, would suffice for them. They would need to agree to back His claim publicly, if He did as they requested. When this was presented to them as the condition, they were unable to either agree on a single miracle, nor were they willing to back His claim if He did perform it. In short, He called their bluff.
The second story involves Mulla Husayn, the first Letter of the Living and the first to recognize the Bab. Now, before we tell this story, we need to remind you, as well as ourselves, that this is the person with such a high station that Baha'u'llah Himself, later in this very book, says, "But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory." (Wow! We really can't even begin to wrap our heads around this quote.) So were talking about quite a remarkable person here. Now, the story is that later in his life, Mulla Husayn was walking in his home town, passing by the very school in which he began his studies. His companion began to praise the school as the very place in which Mulla Husayn began his journey which resulted in him recognizing the Bab. Mulla Husayn, however, turned to him and said something to the effect of, "No, curses be upon this school, for if it wasn't for what I learned here, I would never have argued with my Lord." You see, when Mulla Husayn sat with the Bab on that fateful night, he presented a list of criteria that the Bab needed to fulfill. That was his question, and the Bab answered, demonstrating that He fulfilled all those criteria. But this wasn't enough. Mulla Husayn said that He should be careful, for this was quite the claim to make. Then Mulla Husayn gave the Bab a notebook filled with questions that he had about the teachings of Shaykh Ahmad and Siyyid Kazim, saying that the Promised One would be able to unravel all these questions he had. The Bab did this, too, but still it wasn't enough. Mulla Husayn then remembered that he wanted the Bab to reveal a commentary on the story of Joseph, as his own teacher had said that the Promised One would do this unasked. Only when the Bab revealed this commentary did Mulla Husayn accept.
The Bab was, of course, being incredibly gracious here. He could have turned Mulla Husayn away saying that it wasn't for the people to test God, but instead allowed Mulla Husayn to come to Him as he would.
Here, years later, Baha'u'llah is reminding us of this, that we are allowed to ask, but should content ourselves with a single proof.
'Abdu'l-Baha also gives us a bit of guidance: "Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God."
At the end of this paragraph, Baha'u'llah reminds us not to cavil, to avoid raising these trivial objections. After all, this is a habit in many cultures. We are always saying, "Oh, but what about this? what about that?" We never really seem to be satisfied. In fact, it can be asked of us when we do this, where is our humility?
"Turn to God," continues 'Abdu'l-Baha, "supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision."
By the way, here is the full quote from 'Abdu'l-Baha that we used above:
(We really love "cut and paste".)
Here is the ninth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
Baha'u'llah is, in one sense, reminding us we have to work hard, and rely on God's grace, to avoid these dark clouds that He has just mentioned in the previous paragraph. He also reminds us that we should not rely on our own deficient standards as a measuring stick for proof. After all, we are prone to error. We are, however, allowed to ask for a testimony of His truth. With wonderful patience and bountifulness, He is freeing us from the injunction by the Bab to not ask for any proof. But we are to only ask for one. After all, if you don't recognize Him after one, when will you recognize? Too often we ask for proof, and then say, 'Oh, that was just coincidence." And then we raise petty objections, never taking the step of recognition.
In all of this, we are reminded of two very different stories.
In the first story, a group of clergy challenged Baha'u'llah, saying that He had to perform a miracle if they were to even think about believing in Him. He agreed to this on one condition. They would need to come together and agree on a single miracle which, if He performed, would suffice for them. They would need to agree to back His claim publicly, if He did as they requested. When this was presented to them as the condition, they were unable to either agree on a single miracle, nor were they willing to back His claim if He did perform it. In short, He called their bluff.
The second story involves Mulla Husayn, the first Letter of the Living and the first to recognize the Bab. Now, before we tell this story, we need to remind you, as well as ourselves, that this is the person with such a high station that Baha'u'llah Himself, later in this very book, says, "But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory." (Wow! We really can't even begin to wrap our heads around this quote.) So were talking about quite a remarkable person here. Now, the story is that later in his life, Mulla Husayn was walking in his home town, passing by the very school in which he began his studies. His companion began to praise the school as the very place in which Mulla Husayn began his journey which resulted in him recognizing the Bab. Mulla Husayn, however, turned to him and said something to the effect of, "No, curses be upon this school, for if it wasn't for what I learned here, I would never have argued with my Lord." You see, when Mulla Husayn sat with the Bab on that fateful night, he presented a list of criteria that the Bab needed to fulfill. That was his question, and the Bab answered, demonstrating that He fulfilled all those criteria. But this wasn't enough. Mulla Husayn said that He should be careful, for this was quite the claim to make. Then Mulla Husayn gave the Bab a notebook filled with questions that he had about the teachings of Shaykh Ahmad and Siyyid Kazim, saying that the Promised One would be able to unravel all these questions he had. The Bab did this, too, but still it wasn't enough. Mulla Husayn then remembered that he wanted the Bab to reveal a commentary on the story of Joseph, as his own teacher had said that the Promised One would do this unasked. Only when the Bab revealed this commentary did Mulla Husayn accept.
The Bab was, of course, being incredibly gracious here. He could have turned Mulla Husayn away saying that it wasn't for the people to test God, but instead allowed Mulla Husayn to come to Him as he would.
Here, years later, Baha'u'llah is reminding us of this, that we are allowed to ask, but should content ourselves with a single proof.
'Abdu'l-Baha also gives us a bit of guidance: "Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God."
At the end of this paragraph, Baha'u'llah reminds us not to cavil, to avoid raising these trivial objections. After all, this is a habit in many cultures. We are always saying, "Oh, but what about this? what about that?" We never really seem to be satisfied. In fact, it can be asked of us when we do this, where is our humility?
"Turn to God," continues 'Abdu'l-Baha, "supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision."
By the way, here is the full quote from 'Abdu'l-Baha that we used above:
God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another’s ears nor comprehend with another’s brain. Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God. Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision. Then will your eyes be filled with illumination, face to face you will behold the reality of God and your heart become completely purified from the dross of ignorance, reflecting the glories and bounties of the Kingdom. - 'Abdu'l-Baha, Foundations of World Unity, page 75
(We really love "cut and paste".)
Tuesday, February 2, 2016
Paragraph 81
It is evident that the changes brought about in every Dispensation constitute the dark clouds that intervene between the eye of man's understanding and the divine Luminary which shineth forth from the dayspring of the divine Essence. Consider how men for generations have been blindly imitating their fathers, and have been trained according to such ways and manners as have been laid down by the dictates of their Faith. Were these men, therefore, to discover suddenly that a Man, Who hath been living in their midst, Who, with respect to every human limitation, hath been their equal, had risen to abolish every established principle imposed by their Faith -- principles by which for centuries they have been disciplined, and every opposer and denier of which they have come to regard as infidel, profligate and wicked, -- they would of a certainty be veiled and hindered from acknowledging His truth. Such things are as "clouds" that veil the eyes of those whose inner being hath not tasted the Salsabil of detachment, nor drunk from the Kawthar of the knowledge of God. Such men, when acquainted with these circumstances, become so veiled that without the least question, they pronounce the Manifestation of God an infidel, and sentence Him to death. You must have heard of such things taking place all down the ages, and are now observing them in these days.
Here is the eighth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
In the previous paragraphs, He refers to the various clouds that block our vision of the Manifestations. He mentions such things as the fact that the Messengers had to eat and sleep. These are similar, in sense, to the nice fluffy clouds that occasionally block the sun, such as the cirrus clouds.
Here He is referring to "the dark clouds", those clouds that are the harbinger of serious storms. These are the clouds that send us scampering for cover, the ominous nimbostratus clouds.
But what are they? Well, Baha'u'llah tells us that they are those traditions by which we judge whether someone is a good person or not. They are those old traditions that we know of, but do not necessarily why they exist.
Our favorite example is that of turning to Jerusalem when praying. For centuries people were told that if they wanted to pray in the right way, they were to face Jerusalem, that if they were good people they would face Jerusalem. They were told that all good people faced that way when praying. But in many cases they were not told why. They were never told that God is everywhere and so it doesn't really matter where you face, but that you faced Jerusalem in honour and remembrance of the Temple there.
When Muhammad came along, He, too, turned to Jerusalem during His prayers. But them , one day, after a falling out with some Jewish people, He suddenly turned away from Jerusalem and began to face Mecca.
Naturally, some people saw this and understood that "He doeth as He willeth", but others saw it as an indication that He was not a good person. The former became staunch Muslims while the latter fell away as infidels, confirming the statement, "Think because you say you believe, you will not be tested".
Another example of this is Jesus in the New Testament when He healed someone on the Sabbath. He understood, and even explained, that the Sabbath was created for man's benefit, and that there were times when you had to do some work on that day because otherwise it would be too late.
We, too, within the Baha'i community, can also be aware of this dynamic. For example, we face Bhaji when saying our obligatory prayer, and some choose to face it when reading the Tablet of Visitation during the commemoration of the ascension of Baha'u'llah. The latter, of course, is optional, but some of the friends occasionally try to impose it upon others. Either way, we can be aware of the importance of explaining why we face Bhaji, and not allowing it to become an empty ritual devoid of meaning.
So, how can we avoid falling in to this trap? Simple: detachment.
Baha'u'llah also gives us a taste of the effects this, this blindness causing harm in others, when He refers to the three levels of immorality. The first is the infidel, who is merely a person who doesn't believe. The second is the one who is profligate, who indulges themselves in immoral or extreme pleasure. The third, though, is the one who is wicked, who intentionally seeks to harm another.
Finally, Baha'u'llah makes mention of two interesting things at the very end: the Salsabil of detachment and the Kawthar of the knowledge of God.
Salsabil literally means "soft flowing" and is one of the fountains found in Paradise, according to Islamic tradition. Kawthar is a river in Paradise, from which all the other rivers flow. Part of its waters flow into a lake on whose shores the faithful are said to rest after having crossed the bridge that takes them over the fires of Hell.
We find these two analogies beautiful because He seems to be implying that when we apply our sense of detachment, the very essence of this first part of the Kitab-i-Iqan, we are in the heart of Paradise.
And when we apply the knowledge of God, then we can see the traps that are all there before us, avoid them, and find our rest and comfort on the shores of that lake in paradise.
Of course, we also need to remember that "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth."
Here is the eighth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
In the previous paragraphs, He refers to the various clouds that block our vision of the Manifestations. He mentions such things as the fact that the Messengers had to eat and sleep. These are similar, in sense, to the nice fluffy clouds that occasionally block the sun, such as the cirrus clouds.
Here He is referring to "the dark clouds", those clouds that are the harbinger of serious storms. These are the clouds that send us scampering for cover, the ominous nimbostratus clouds.
But what are they? Well, Baha'u'llah tells us that they are those traditions by which we judge whether someone is a good person or not. They are those old traditions that we know of, but do not necessarily why they exist.
Our favorite example is that of turning to Jerusalem when praying. For centuries people were told that if they wanted to pray in the right way, they were to face Jerusalem, that if they were good people they would face Jerusalem. They were told that all good people faced that way when praying. But in many cases they were not told why. They were never told that God is everywhere and so it doesn't really matter where you face, but that you faced Jerusalem in honour and remembrance of the Temple there.
When Muhammad came along, He, too, turned to Jerusalem during His prayers. But them , one day, after a falling out with some Jewish people, He suddenly turned away from Jerusalem and began to face Mecca.
Naturally, some people saw this and understood that "He doeth as He willeth", but others saw it as an indication that He was not a good person. The former became staunch Muslims while the latter fell away as infidels, confirming the statement, "Think because you say you believe, you will not be tested".
Another example of this is Jesus in the New Testament when He healed someone on the Sabbath. He understood, and even explained, that the Sabbath was created for man's benefit, and that there were times when you had to do some work on that day because otherwise it would be too late.
We, too, within the Baha'i community, can also be aware of this dynamic. For example, we face Bhaji when saying our obligatory prayer, and some choose to face it when reading the Tablet of Visitation during the commemoration of the ascension of Baha'u'llah. The latter, of course, is optional, but some of the friends occasionally try to impose it upon others. Either way, we can be aware of the importance of explaining why we face Bhaji, and not allowing it to become an empty ritual devoid of meaning.
So, how can we avoid falling in to this trap? Simple: detachment.
Baha'u'llah also gives us a taste of the effects this, this blindness causing harm in others, when He refers to the three levels of immorality. The first is the infidel, who is merely a person who doesn't believe. The second is the one who is profligate, who indulges themselves in immoral or extreme pleasure. The third, though, is the one who is wicked, who intentionally seeks to harm another.
Finally, Baha'u'llah makes mention of two interesting things at the very end: the Salsabil of detachment and the Kawthar of the knowledge of God.
Salsabil literally means "soft flowing" and is one of the fountains found in Paradise, according to Islamic tradition. Kawthar is a river in Paradise, from which all the other rivers flow. Part of its waters flow into a lake on whose shores the faithful are said to rest after having crossed the bridge that takes them over the fires of Hell.
We find these two analogies beautiful because He seems to be implying that when we apply our sense of detachment, the very essence of this first part of the Kitab-i-Iqan, we are in the heart of Paradise.
And when we apply the knowledge of God, then we can see the traps that are all there before us, avoid them, and find our rest and comfort on the shores of that lake in paradise.
Of course, we also need to remember that "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth."
Tuesday, January 19, 2016
Paragraph 80
These are the "clouds" that cause the heavens of the knowledge and understanding of all that dwell on earth to be cloven asunder. Even as He hath revealed: "On that day shall the heaven be cloven by the clouds." (Qur'an 25:25) Even as the clouds prevent the eyes of men from beholding the sun, so do these things hinder the souls of men from recognizing the light of the divine Luminary. To this beareth witness that which hath proceeded out of the mouth of the unbelievers as revealed in the sacred Book: "And they have said: 'What manner of apostle is this? He eateth food, and walketh the streets. Unless an angel be sent down and take part in His warnings, we will not believe.'" (Qur'an 25:7) Other Prophets, similarly, have been subject to poverty and afflictions, to hunger, and to the ills and chances of this world. As these holy Persons were subject to such needs and wants, the people were, consequently, lost in the wilds of misgivings and doubts, and were afflicted with bewilderment and perplexity. How, they wondered, could such a person be sent down from God, assert His ascendancy over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creation, -- even as He hath said: "But for Thee, I would not have created all that are in heaven and on earth," -- and yet be subject to such trivial things? You must undoubtedly have been informed of the tribulations, the poverty, the ills, and the degradation that have befallen every Prophet of God and His companions. You must have heard how the heads of their followers were sent as presents unto different cities, how grievously they were hindered from that whereunto they were commanded. Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer whatsoever they decreed.
Here is the seventh of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We've past the halfway point. Hooray!
To start, it begins with the phrase, "These are the 'clouds'..." What is that referring to? The last couple of sentences in the previous paragraph, namely the veil of "human limitations". You will recall that He mentioned some of these "limitations", such as eating, drinking, poverty, riches, glory, abasement, sleeping, waking, "and such other things as cast doubt in the minds of men". In this paragraph, He seems to go through that list one at a time, for the most part.
But He graciously allows us to presume to Whom He is referring. He is writing to a learned Muslim, who will naturally see this all referring to Muhammad. A Christian reading this will naturally see this referring to Jesus. And yet Baha'u'llah states that this refers to "other Prophets" as well.
Way back in the beginning of this book, paragraph 7 through 23, He went through a brief description of a number of Prophets that the original reader already recognized. You will recall that He didn't talk about what made each of Them unique, but rather showed what They All had in common. For example, when speaking about Noah, He never mentioned the flood. He only talked about His sufferings and the denials He encountered. Once again, Baha'u'llah is showing us what They All had in common.
We have often heard people referring to this book when speaking about progressive revelation. And when they speak about the various Manifestations, they usually tell Their stories, highlighting the unique wonders in every dispensation. But we have noticed that Shoghi Effendi told us that if we "wish to become competent and useful teachers" of the Cause, we need to acquaint ourselves, as thoroughly as we can, "with each and every detail contained in this Holy Book". Shoghi Effendi also said, "The one who ponders over that book and grasps its full significance will obtain a clear insight into the old scriptures and appreciate the true Mission of the Bab and Baha'u'llah."
What could he be referring to? Perhaps the absolute singularity by which Baha'u'llah refers to each and every Messenger. The overall purpose of His Mission is unity, and this seems to fit right in with it.
Here is the seventh of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We've past the halfway point. Hooray!
To start, it begins with the phrase, "These are the 'clouds'..." What is that referring to? The last couple of sentences in the previous paragraph, namely the veil of "human limitations". You will recall that He mentioned some of these "limitations", such as eating, drinking, poverty, riches, glory, abasement, sleeping, waking, "and such other things as cast doubt in the minds of men". In this paragraph, He seems to go through that list one at a time, for the most part.
But He graciously allows us to presume to Whom He is referring. He is writing to a learned Muslim, who will naturally see this all referring to Muhammad. A Christian reading this will naturally see this referring to Jesus. And yet Baha'u'llah states that this refers to "other Prophets" as well.
Way back in the beginning of this book, paragraph 7 through 23, He went through a brief description of a number of Prophets that the original reader already recognized. You will recall that He didn't talk about what made each of Them unique, but rather showed what They All had in common. For example, when speaking about Noah, He never mentioned the flood. He only talked about His sufferings and the denials He encountered. Once again, Baha'u'llah is showing us what They All had in common.
We have often heard people referring to this book when speaking about progressive revelation. And when they speak about the various Manifestations, they usually tell Their stories, highlighting the unique wonders in every dispensation. But we have noticed that Shoghi Effendi told us that if we "wish to become competent and useful teachers" of the Cause, we need to acquaint ourselves, as thoroughly as we can, "with each and every detail contained in this Holy Book". Shoghi Effendi also said, "The one who ponders over that book and grasps its full significance will obtain a clear insight into the old scriptures and appreciate the true Mission of the Bab and Baha'u'llah."
What could he be referring to? Perhaps the absolute singularity by which Baha'u'llah refers to each and every Messenger. The overall purpose of His Mission is unity, and this seems to fit right in with it.
Tuesday, January 12, 2016
Paragraph 79
By these luminous, these conclusive, and lucid statements, the meaning of "heaven" in the aforementioned verse hath thus been made clear and evident. And now regarding His words, that the Son of man shall "come in the clouds of heaven." By the term "clouds" is meant those things that are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted: "As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others." (Qur'an 2:87) These "clouds" signify, in one sense, the annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith. In another sense, they mean the appearance of that immortal Beauty in the image of mortal man, with such human limitations as eating and drinking, poverty and riches, glory and abasement, sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to turn away. All such veils are symbolically referred to as "clouds."
This is the sixth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We know that we mention it every time, but it seems useful to continually remind us of where we are in this incredible book.
Before we get into this paragraph, though, we want to share a tool that we find very useful. Way, way back in school, in English class, our teachers used the technique of having us examine the first line of a piece of literature as a way of seeing an important theme in a work.
For example, in Hamlet, the very first line is "Who's there?" This question sets up the whole dynamic of the play, in which the motives and attributes of all the characters come into question. Who is really there? Anyone who studied this play in school is well aware of it. Of course, if you studied a different piece of literature, this same technique was probably mentioned, for it is found in most classic works.
Baha'u'llah takes this ancient literary tool and uses it to an astonishing effect in many of His works.
Here, in the Kitab-i-Iqan, we find that the first line of the book, as you will recall, is as follows:
Another aspect of this paragraph is that He refers back to paragraph 13 with the quote, "As oft as an Apostle cometh..." That paragraph, as you will recall, asks what could have been the cause of such persecution and violence against the various Manifestations? Of course, He asks it a bit differently, but this is the gist of it. We find that in the very middle of all those paragraphs that help us see what the Manifestations had in common. So in a very real sense, Baha'u'llah is reminding us of this argument at a time when He is also asking us to examine the clouds that may be in our way of recognizing the Bab at this moment. As a well-read Muslim, the uncle of the Bab would have found this quote very significant, as well as very challenging.
Baha'u'llah is also reminding us of paragraph 61, in which He says, "Behold how contrary are the ways of the Manifestations of God... to the ways and desires of men!" Time and again, with infinite patience, He carries us through His argument, allowing us the time to catch up to Him, to ponder on His statements, and to see how He is leading us ever forward.
Finally, even though there is so much more, He offers us two different senses of the term "clouds", both of which appear to act as a mirror for the other. In the first, He says that these clouds can be:
In another sense, they can be seen as those aspects of the life of a Manifestation:
We are so enthralled with the wondrous stories of the Messengers that many times we forget that they truly did walk this earth as one of us. We are so used to seeing, for example, the paintings of Jesus with a halo around His head that we sometimes wonder how the people of His day could have possibly missed recognizing Him. But here, Baha'u'llah reminds us that Jesus, too, had to eat.
We see these two lists as a mirror for each other because the laws of the Faith can be seen as nourishing us, like food. Good food should be kept and eaten, but when the food gets stale, we need to replace it. The new Dispensation is the greatest of wealth, but those who cling to the old are found in the depths of spiritual poverty. The rituals and customs were once the source of glory for the people when they began, but when they have shed their meaning and become empty rituals, they are the worst form of abasement. And those souls who have recognized the new Messenger are often referred to as having been awakened, while the learned of the old ways are seen as still being asleep.
If we are found to be clinging to the old ways, then we will doubt the new Message. As this entire book is to help lead us to certitude, Baha'u'llah is guiding us to the point where we can recognize these clouds that will lead us, instead, to doubt, allowing us to avoid them and arise to true faith.
This is the sixth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We know that we mention it every time, but it seems useful to continually remind us of where we are in this incredible book.
Before we get into this paragraph, though, we want to share a tool that we find very useful. Way, way back in school, in English class, our teachers used the technique of having us examine the first line of a piece of literature as a way of seeing an important theme in a work.
For example, in Hamlet, the very first line is "Who's there?" This question sets up the whole dynamic of the play, in which the motives and attributes of all the characters come into question. Who is really there? Anyone who studied this play in school is well aware of it. Of course, if you studied a different piece of literature, this same technique was probably mentioned, for it is found in most classic works.
Baha'u'llah takes this ancient literary tool and uses it to an astonishing effect in many of His works.
Here, in the Kitab-i-Iqan, we find that the first line of the book, as you will recall, is as follows:
No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth.All of part 1 of this book revolves around the importance of detachment, and that comes most clearly into focus here, in this paragraph, which is why we are mentioning it now. He lists a number of things to which we might be attached and underscores the importance of this letting go of our own beliefs.
Another aspect of this paragraph is that He refers back to paragraph 13 with the quote, "As oft as an Apostle cometh..." That paragraph, as you will recall, asks what could have been the cause of such persecution and violence against the various Manifestations? Of course, He asks it a bit differently, but this is the gist of it. We find that in the very middle of all those paragraphs that help us see what the Manifestations had in common. So in a very real sense, Baha'u'llah is reminding us of this argument at a time when He is also asking us to examine the clouds that may be in our way of recognizing the Bab at this moment. As a well-read Muslim, the uncle of the Bab would have found this quote very significant, as well as very challenging.
Baha'u'llah is also reminding us of paragraph 61, in which He says, "Behold how contrary are the ways of the Manifestations of God... to the ways and desires of men!" Time and again, with infinite patience, He carries us through His argument, allowing us the time to catch up to Him, to ponder on His statements, and to see how He is leading us ever forward.
Finally, even though there is so much more, He offers us two different senses of the term "clouds", both of which appear to act as a mirror for the other. In the first, He says that these clouds can be:
- the annulment of laws,
- the abrogation of former Dispensations,
- the repeal of rituals and customs current amongst men,
- the exalting of the illiterate faithful above the learned opposers of the Faith
In another sense, they can be seen as those aspects of the life of a Manifestation:
- eating and drinking,
- poverty and riches,
- glory and abasement,
- sleeping and waking,
We are so enthralled with the wondrous stories of the Messengers that many times we forget that they truly did walk this earth as one of us. We are so used to seeing, for example, the paintings of Jesus with a halo around His head that we sometimes wonder how the people of His day could have possibly missed recognizing Him. But here, Baha'u'llah reminds us that Jesus, too, had to eat.
We see these two lists as a mirror for each other because the laws of the Faith can be seen as nourishing us, like food. Good food should be kept and eaten, but when the food gets stale, we need to replace it. The new Dispensation is the greatest of wealth, but those who cling to the old are found in the depths of spiritual poverty. The rituals and customs were once the source of glory for the people when they began, but when they have shed their meaning and become empty rituals, they are the worst form of abasement. And those souls who have recognized the new Messenger are often referred to as having been awakened, while the learned of the old ways are seen as still being asleep.
If we are found to be clinging to the old ways, then we will doubt the new Message. As this entire book is to help lead us to certitude, Baha'u'llah is guiding us to the point where we can recognize these clouds that will lead us, instead, to doubt, allowing us to avoid them and arise to true faith.
Tuesday, January 5, 2016
Paragraph 78
We have digressed from the purpose of Our argument, although whatsoever is mentioned serveth only to confirm Our purpose. By God! however great Our desire to be brief, yet We feel We cannot restrain Our pen. Notwithstanding all that We have mentioned, how innumerable are the pearls which have remained unpierced in the shell of Our heart! How many the huris of inner meaning that are as yet concealed within the chambers of divine wisdom! None hath yet approached them; -- huris, "whom no man nor spirit hath touched before." (Qur'an 55:56) Notwithstanding all that hath been said, it seemeth as if not one letter of Our purpose hath been uttered, nor a single sign divulged concerning Our object. When will a faithful seeker be found who will don the garb of pilgrimage, attain the Ka'bih of the heart's desire, and, without ear or tongue, discover the mysteries of divine utterance?
After nearly a year's break, this is the fifth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
Now, before we begin again, we feel that we need to offer a bit of an explanation of why it has been so long since we have written here. Well, simply, Samuel got married and bought a house. As with all newlyweds, his life suddenly got far busier than he anticipated. And we both felt that it was far more important for him to spend the time getting used to his new life situation. Now, nearly a full year later, he is back into it. It also helps that his wife, wonderful soul that she is, kicked him in his spiritual behind, gave him the Virtues' Card on "certitude", and told us both to get back to it.
The first question we have, after our own digression is how is it possible for Baha'u'llah to have "digressed from the purpose of (His) argument"? And having done that, how could it serve "only to confirm (His) purpose"?
As usual, we don't really know, but we suspect that it is because they may be two different things. His argument, in this book, we think is to demonstrate the validity of the mission of the Bab to His uncle. That is Baha'u'llah's argument. But His purpose, Baha'u'llah's purpose in life, is to give forth the religion of God. When we re-read the opening sentence of this paragraph with this observation in mind, it suddenly makes a lot more sense to us.
In the previous paragraph, paragraph 77, He gave us a glimpse of why the various tribes of the earth mourn, namely through their attachments. Here, He is reminding us of this again, and then carrying us through the rest of the quote from Jesus, "the Son of man coming in the clouds". He seems to be demonstrating that not only was the Bab veiled in these clouds, but He, Himself, is, too. So many of His pearls of wisdom "have remained unpierced in the shell" of His heart. As He has not yet revealed His glorious station, "not one letter of (His) purpose hath been uttered". "Not a single sign" has been "divulged concerning (His) object". Still, after years of patiently guiding the Babis, He is awaiting that "faithful seeker".
This is another demonstration of the unity of all the Manifestations, this concealment behind the clouds. When we look back at the first couple dozen paragraphs of this book where Baha'u'llah describes the earlier Manifestations and helps us see what They all have in common, we can recognize this trend. It is part of His on-going demonstration of how we can recognize a Divine Messenger, helping to lead the uncle of the Bab to recognize his divine Kinsman, and also to help us all become closer to recognizing the station of Baha'u'llah Himself.
After nearly a year's break, this is the fifth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."
Now, before we begin again, we feel that we need to offer a bit of an explanation of why it has been so long since we have written here. Well, simply, Samuel got married and bought a house. As with all newlyweds, his life suddenly got far busier than he anticipated. And we both felt that it was far more important for him to spend the time getting used to his new life situation. Now, nearly a full year later, he is back into it. It also helps that his wife, wonderful soul that she is, kicked him in his spiritual behind, gave him the Virtues' Card on "certitude", and told us both to get back to it.
The first question we have, after our own digression is how is it possible for Baha'u'llah to have "digressed from the purpose of (His) argument"? And having done that, how could it serve "only to confirm (His) purpose"?
As usual, we don't really know, but we suspect that it is because they may be two different things. His argument, in this book, we think is to demonstrate the validity of the mission of the Bab to His uncle. That is Baha'u'llah's argument. But His purpose, Baha'u'llah's purpose in life, is to give forth the religion of God. When we re-read the opening sentence of this paragraph with this observation in mind, it suddenly makes a lot more sense to us.
In the previous paragraph, paragraph 77, He gave us a glimpse of why the various tribes of the earth mourn, namely through their attachments. Here, He is reminding us of this again, and then carrying us through the rest of the quote from Jesus, "the Son of man coming in the clouds". He seems to be demonstrating that not only was the Bab veiled in these clouds, but He, Himself, is, too. So many of His pearls of wisdom "have remained unpierced in the shell" of His heart. As He has not yet revealed His glorious station, "not one letter of (His) purpose hath been uttered". "Not a single sign" has been "divulged concerning (His) object". Still, after years of patiently guiding the Babis, He is awaiting that "faithful seeker".
This is another demonstration of the unity of all the Manifestations, this concealment behind the clouds. When we look back at the first couple dozen paragraphs of this book where Baha'u'llah describes the earlier Manifestations and helps us see what They all have in common, we can recognize this trend. It is part of His on-going demonstration of how we can recognize a Divine Messenger, helping to lead the uncle of the Bab to recognize his divine Kinsman, and also to help us all become closer to recognizing the station of Baha'u'llah Himself.
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