Paragraph 219

Wherefore, O my friend, it behooveth us to exert the highest endeavor to attain unto that City, and, by the grace of God and His loving-kindness, rend asunder the “veils of glory”; so that, with inflexible steadfastness, we may sacrifice our drooping souls in the path of the New Beloved. We should with tearful eyes, fervently and repeatedly, implore Him to grant us the favor of that grace. That City is none other than the Word of God revealed in every age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muḥammad the Messenger of God the Qur’án; in this day the Bayán; and in the dispensation of Him Whom God will make manifest His own Book—the Book unto which all the Books of former Dispensations must needs be referred, the Book which standeth amongst them all transcendent and supreme. In these Cities spiritual sustenance is bountifully provided, and incorruptible delights have been ordained. The food they bestow is the bread of heaven, and the Spirit they impart is God’s imperishable blessing. Upon detached souls they bestow the gift of Unity, enrich the destitute, and offer the cup of knowledge unto them who wander in the wilderness of ignorance. All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities.

He we are at the seventh paragraph describing the nature and station of the true seeker. Our inner being, our outer actions, the object of our quest, along with a glimpse of what we will see and experience when we attain that goal, as well as our total attachment to it: He has described it all. Now He removes the veil and says, in plain terms, that this goal is the Word of God for today.

Back in paragraph 102, at the very beginning of Part Two, Baha'u'llah said, "Thus We reveal unto thee the mysteries of the Cause of God..." It is also like Jesus said in John 16:25, when He told us "a time is coming when I will no longer use this kind of language but will tell you plainly" about all these things. That time, it seems, has come.

All these mysterious allusions, all these metaphors and analogies? They are all leading us to the recognition of the new Manifestation in His Day.

All those beautiful promises of those miraculous things we will see? They are all found in the Word of God. And that great transformation we will undergo? It happens when we recognize the new Message whenever it appears.

We could simplify this by saying that He is talking about Progressive Revelation, but it is so much more than that. It is another affirmation of the absolute unity, the complete oneness, of all the religions, their Founders, and their Books.

Note how He is showing how every single one of these Books of God is the firm and irrefutable guide. He is showing us that they all contain this guidance, and they all can be used to help us find the way. They, each and all, give us the "bread of heaven". They all "impart... God's imperishable blessing". Everything we are searching for is found in all of them.

"Beware," Baha'u'llah says elsewhere, "O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation."

When speaking of these various books here, He refers to them all as "the City of God" in the singular, and then later refers to them as "these Cities", in the plural. It is exactly the same as how He refers to the two stations of the Manifestations, that of essential unity and that of differentiation. That virtue He has mentioned since the beginning, detachment, is what allows us to recognize that they are all the same City, just moving through time. Without detachment, we will see them all as separate cities, but if we are detached, we will recognize them all as the same.

All of the attributes described of this City in paragraph 217 are actually found in all of these Cities. The Word of God is the Word of God, no matter when and where it occurs. It is very similar, if not identical, to His description of the Manifestations in paragraph 110 where He says that they all "are, without exception, the bearers of His names, and the embodiments of His attributes."

This is the last paragraph in which He focuses on the true seeker. He has now revealed to us that what we are seeking is, in fact, the new Word of God for today. This is important because He will now use the Qur'an, the Word of God from Muhammad, to offer His first proof of the Cause of the Bab.

From there He will continue and talk about the actions of his followers, and then the proofs from the life of the Bab Himself.

Everything up to this point has been in preparation for this great proof, His argument in defense of the Cause of the Bab.

And all of these seven paragraphs relating to the true seeker and their goal? It has all been a reminder that what we are seeking is the new Manifestation whenever and wherever they may appear, which, for the uncle to whom this was written, was truly "nearer than his life vein".

Paragraph 218

They that valiantly labor in quest of God will, when once they have renounced all else but Him, be so attached and wedded to that City that a moment’s separation from it would to them be unthinkable. They will hearken unto infallible proofs from the Hyacinth of that assembly, and receive the surest testimonies from the beauty of its Rose and the melody of its Nightingale. Once in about a thousand years shall this City be renewed and readorned.

He began this section on the true seeker by describing our internal state, and then our actions. He reminded us of the object of our quest and gave us a glimpse of where are going. He spoke about what we will discover when we get there, this "City of Certitude", and the miracles we will encounter within it. Now He is ready to speak of our attachment to it, once we've attained.

This paragraph, short though it is, contains numerous references to other aspects of the Writings.

We'll start with the idea that we are labouring valiantly. We're not just doing a bit of work. We're struggling, striving with great determination and showing tremendous courage. Just a couple of paragraphs ago, He spoke of our search with phrases such as "earnest striving... longing desire... passionate devotion... fervid love... rapture, and ecstasy". It implies a phenomenal effort, and great dedication.

But all of this is predicated on "detachment from all else save Him". From the very beginning of the book He has continually reminded us of this, beginning with that oft-mentioned phrase from paragraph 1, that we need to "be detached from all that is in heaven and on earth".

If we succeed in this detachment, then we will be unable to even think about leaving that "City". With the benefit of having read the next paragraph already, we know that this City is the eternal religion of God, and the use of the word "wedded" here reminds us of the importance of interfaith. Baha'u'llah says that we are to "consort with the followers of all religions". Consort, of course, means more than just hanging out with. As a verb, it means to habitually be with, typically with the disapproval of others. As a noun, a consort is a spouse, literally wedded to. By reminding us of this in this manner, He is also referring to the Eternal Covenant found in all religions.

The nature metaphors here are also rich.

In the previous paragraph we encountered various things we will see in this city, from the blades of grass to the nightingales that sing their melody on every rosebush. We encountered the tulips and the "sweet savors" of this city.

In this paragraph Baha'u'llah adds in the hyacinth and the rose. And just to be clear, the previous paragraph referred to the nightingales that were on the rose. Here it's the roses, upon which sit those birds. Same image, different focus.

Grass speaks to the widespread nature of these "mysteries of inscrutable wisdom", and the melodies imply that you are aware of it from beyond the line of sight.

The tulips are indicative that it is spring, for those flowers are the herald of the season to come, the promise of something great.

As for those "sweet savors of holiness", it is a scent that is "pleasing unto the Lord" and speaks to the devotion of those that reside in, or even just visit, that City. It lets us know that this is a holy city.

The Burning Bush and the Messianic Spirit bring to mind both Moses and Jesus, foreshadowing the revelation that this all refers to "the Word of God revealed in every age and dispensation", as mentioned in the next paragraph. We don't often jump ahead in our study, but here we feel we have no choice.

Hyacinths are a metaphor for wisdom, while roses are often used to refer to the spiritual realms.

It ends with the simple statement that this City is "renewed and readorned" on a regular basis, namely every thousand years or so.

As this City is being likened to the Word of God, what does it mean that it is "renewed and readorned"?

Imagine a house. Over time it needs to undergo a bit of a renovation. Perhaps the walls need to be re-painted, or the windows redone. The bricks certainly need to be tuck-pointed on a regular basis, or they will begin to fall out. And it's the same thing with the furniture. That, too, needs to be fixed up on a regular basis. Even in the Kitab-i-Aqdas, He says that we "have been enjoined to renew the furnishings of your homes after the passing of each nineteen years."

We are not told that we have to move, or that we should buy a new house. No. We are told to fix up the old one. Keep it clean. He is "desirous of refinement", which is a form of beauty.

This City of God is the same City throughout history. It does not move. It is not torn down. It is just "renewed and readorned".

In terms of religion, this implies that the laws will be changed to reflect the needs of the day. It suggests that there will be change, but it will be a change that is beneficial to those that live there.

It is a succinct description of what 'Abdu'l-Baha later said:

Note thou carefully that in this world of being, all things must ever be made new. Look at the material world about thee, see how it hath now been renewed. The thoughts have changed, the ways of life have been revised, the sciences and arts show a new vigor, discoveries and inventions are new, perceptions are new. How then could such a vital power as religion—the guarantor of mankind’s great advances, the very means of attaining everlasting life, the fosterer of infinite excellence, the light of both worlds—not be made new? This would be incompatible with the grace and loving-kindness of the Lord.

Paragraph 217

I swear by God! Were he that treadeth the path of guidance and seeketh to scale the heights of righteousness to attain unto this glorious and supreme station, he would inhale at a distance of a thousand leagues the fragrance of God, and would perceive the resplendent morn of a divine Guidance rising above the dayspring of all things. Each and every thing, however small, would be to him a revelation leading him to his Beloved, the Object of his quest. So great shall be the discernment of this seeker that he will discriminate between truth and falsehood even as he doth distinguish the sun from shadow. If in the uttermost corners of the East the sweet savors of God be wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the uttermost ends of the West. He will likewise clearly distinguish all the signs of God—His wondrous utterances, His great works, and mighty deeds—from the doings, words and ways of men, even as the jeweler who knoweth the gem from the stone, or the man who distinguisheth the spring from autumn and heat from cold. When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern the wonders of His ancient wisdom, and will perceive all the hidden teachings from the rustling leaves of the Tree—which flourisheth in that City. With both his inner and his outer ear he will hear from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye will he discover the mysteries of “return” and “revival.” How unspeakably glorious are the signs, the tokens, the revelations, and splendors which He Who is the King of names and attributes hath destined for that City! The attainment of this City quencheth thirst without water, and kindleth the love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable wisdom, and upon every rosebush a myriad nightingales pour out, in blissful rapture, their melody. Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet savors of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold, and conferreth immortality without death. In every leaf ineffable delights are treasured, and within every chamber unnumbered mysteries lie hidden.

The first of these seven paragraphs talked about our internal state. The second discussed our external state of being. The third paragraph reminded us of our quest for truth, and the fourth gave us a glimpse of where we are going. Now, with this paragraph, He talks a little bit about what we will discover.

"I swear by God!" What a powerful phrase, if we pause to think about it. What does it mean? Why does He use it here? In short, it's a firm promise. He is telling us that it is an absolute thing, no question about it. What He is about to say is true, beyond the shadow of a doubt, it's a guarantee.

The second sentence, though, can be a bit confusing, what with all the clauses, so we found it helpful to abridge it for clarity before going back to re-read it. When we do so, it reads, "Were he... to attain unto this... station, he would inhale... the fragrance of God, and would perceive the resplendent morn..." Once we understood the essence of this sentence, the rest of the sentence, not to mention the rest of the paragraph, fell into place.

Let's look at a bit more closely, though.

We're treading the "path of guidance", and hoping to "scale the heights of righteousness". Both of these imply effort. The first seems to refer not only to the path, but the fact the we are helping the path exist. When we tread on a path, the very weight of our footsteps reinforces the path for others to follow.

Scaling the heights gives the impression of climbing up a great mountain. When you scale something, that thing is very steep and difficult to climb. Here we're scaling the "heights of righteousness", struggling to keep doing that which is ethical and moral. It's not easy, given all the distractions around us, but the view is magnificent.

The first refers to guidance, and this is part of why so much of Part One is dedicated to analyzing that quote from Jesus. Baha'u'llah is reminding us of this incredible "path of guidance" found in all the great religions. He is helping us learn how to read it and find our way through the mists of allegory and metaphor to that greater understanding that allows us to recognize the Light of God no matter where it shines.

The second refers to living a righteous life, which He described so well in paragraph 214. But this life is not easy. It is very difficult to maintain, with all the social pressures and everything trying to get us to live a more self-centred life. When we succeed, though, people notice. It is as if we are standing on top of a mountain, exposed for all to see. We may not even realize it, but when we live such a life, we have an influence on so many people we don't even know.

Then He refers to "this glorious and supreme station". Which station? The station of absolute certitude. And remember, certitude is that knowledge beyond the mind. It is the knowledge you get when you listen to the music of Mozart and just know that it is beautiful. When we achieve this station to which He is referring, we will recognize the divine verses no matter where they occur. We will know that the Messenger comes from God, no matter where they live on earth. We will exemplify that concept from the second paragraph of not accepting "the words and deeds of mortal men as a standard". We will see that divine light rising in the east, even though we may live in the far, far west. After all, a thousand leagues is about 5000 km, so He is talking a very great distance. That's how perceptive we shall become.

Again there is this reference to sunrise, a regular reminder that all He is talking about regarding the Bab is just the very beginning. And when we are on the mountaintop looking toward the east, that sunrise is so much more evident.

Finally, at least in regards to this sentence, He reminds us that this new Revelation recreates the world itself, for the "dayspring of all things" is the dawn. It is the beginning of all things. It might even be a reference to when the Bab said, "I am the Primal Point from which have been generated all created things."

Now that He has brought us to this great height and shown us how the entirety of creation comes from this Revelation, He sort of reverses course and shows us its relation to even the smallest of things. Everything, "however small", is also a sign of God for us once we have attained this station of "absolute certitude".

Once we achieve that station, we are able to enter the "City of Certitude".

That entire first part of the paragraph seems to be all about getting us to this point. In other words, if we achieve this "supreme station" of "absolute certitude", then we will find ourselves endowed with these incredible powers of observation. All of those powers will lead us to our goal, namely that "City of Certitude". It is as if our absolute certitude has granted us permission, or perhaps the ability, to find and enter this city.

Once there we will "discern the wonders of His ancient wisdom" and "perceive all the hidden teachings". We will even "hear from its dust the hymns of glory and praise ascending unto the Lord of Lords" and "discover the mysteries of 'return' and 'revival'", which were at the core of the initial questions of the uncle. All of this, though, is in relation to us.

As for the city itself, Baha'u'llah gives us a beautiful and awe-inspiring description of it. Just getting to it quenches our thirst "without water", and kindles the love of God "without fire". Once we're inside, we will discover such wonders. The grass, the rosebushes with their nightingales, the tulips, and even from the very scent of the city itself you can "breathe the perfume of the Messianic Spirit", so strongly that you can practically taste it. You even attain true wealth, not the fleeting wealth of gold, and true immortality, that of the spirit, not of the body.

If you were to actually take the time to explore the city, you would find countless mysteries everywhere, "in every chamber", just like if you were to dive deep and explore the "ocean of true understanding".

We could go on at length describing even more about this city, and what we can learn from His description, but we're going to leave it for now and return to this theme in the next couple of paragraphs, where He helps us contextualize it a bit more.n