Know verily that the purpose underlying all these symbolic terms and abstruse allusions, which emanate from the Revealers of God's holy Cause, hath been to test and prove the peoples of the world; that thereby the earth of the pure and illuminated hearts may be known from the perishable and barren soil. From time immemorial such hath been the way of God amidst His creatures, and to this testify the records of the sacred books.
And we're back to tests. Remember those tests? Way back in paragraph 8? He said, "the Almighty hath tried, and will continue to try, His servants, so that light may be distinguished from darkness, truth from falsehood, right from wrong, guidance from error, happiness from misery, and roses from thorns." In fact, in the whole section of paragraphs about the various Messengers, He brings up the whole issue of tests again and again.
When looking at these quotes, and the understanding of the symbolic terms, Baha'u'llah seems to be telling us that there isn't a right or a wrong interpretation of these terms. "Manifold are the meanings." What is important is the nature of our understanding of these terms. Does our understanding lead us to become egotistical, thinking that we are right and everyone else is wrong? Or does our understanding lead us to consult with others and better develop our community? Does it make us more divisive or more inclusive?
Baha'u'llah is looking at the condition of our heart, for the condition of our soul, not for the depth of our knowledge. If the heart is good and pure then the seeds He plants within it will take root and grow. If the heart is barren, then no seeds will ever grow there.
When we go to school, we are expected to take a test at the end of a course to see if we understood what was taught. The purpose of school, however, is not to help us pass the test. It is to help us learn, and the test is merely an indicator.
The tests here prove the worth of the soul, determine its quality. And this has always been the way of God. At the very end of this paragraph Baha'u'llah reminds us that we will find such things in our own sacred books, no matter which religion we follow. Again, having us go back to our own tradition and book is pivotal in our understanding of His point. He references these at least a few hundred times in the course of this text, continually reminding us to go back and study them.
Friday, January 17, 2014
Tuesday, January 14, 2014
Paragraph 52
In like manner, reflect how the elevated heavens of the Dispensations of the past have, in the right hand of power, been folded together, how the heavens of divine Revelation have been raised by the command of God, and been adorned by the sun, the moon, and stars of His wondrous commandments. Such are the mysteries of the Word of God, which have been unveiled and made manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench, by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation, and doubt, and mayest kindle, in the inmost chamber of thine heart, the new-born light of divine knowledge and certitude.
"In like manner..." Just in case we didn't catch it, that's a clue that we're moving on to something new. "...(R)eflect..." Ok. That's doesn't seem like anything new. (Not that this is bad. After all, how many times are we told to reflect and ponder in this book? It's pivotal.)
But here we are, continuing the examination of "the heavens". In the previous paragraphs, Baha'u'llah has talked about many meanings of the words earth and heaven. Here the focus is more on heaven, and how it refers to the Dispensations of the past. He reminds us of the previous meanings He used for the sun, the moon and the stars, again turning our thoughts back to what we already know and, presumably, agree with.
It's interesting, isn't it, how often He does this. When the Guardian told us that we needed to be thoroughly conversant with the methods and arguments in this book, if we wanted to be effective teachers of the Cause, perhaps this is one of the methods he was referring to.
What stands out for us in this paragraph, though, is the reference to the lamp. Here, Baha'u'llah seems to be alluding to the fact that we use a lamp in the evening, when all is dark in the world. But, if we have seen the sun shine during the day, we would never mistake the lamp for the sun. In fact, in the morning, when the sun has risen, we turn off the lamp and use the far more powerful light of the sun.
Now, He says, we need to stop using the feeble light of our ideas that were useful in the night season and begin to use the light of the true sun, risen through His Revelation. He also reminds us that this true light can ignite a fire in our heart, the seat of God within us.
This paragraph, with its very simple beauty, really touched us. It reminded us of the intimacy implied with the phrase "the inmost chamber of thy heart", almost like the bedroom of our inner being, reserved for only that deepest love of our lives. And that even there, so deep within, we still have the lamp of idle fancy burning and need to quench it and replace it with the bright light of the sun.
"In like manner..." Just in case we didn't catch it, that's a clue that we're moving on to something new. "...(R)eflect..." Ok. That's doesn't seem like anything new. (Not that this is bad. After all, how many times are we told to reflect and ponder in this book? It's pivotal.)
But here we are, continuing the examination of "the heavens". In the previous paragraphs, Baha'u'llah has talked about many meanings of the words earth and heaven. Here the focus is more on heaven, and how it refers to the Dispensations of the past. He reminds us of the previous meanings He used for the sun, the moon and the stars, again turning our thoughts back to what we already know and, presumably, agree with.
It's interesting, isn't it, how often He does this. When the Guardian told us that we needed to be thoroughly conversant with the methods and arguments in this book, if we wanted to be effective teachers of the Cause, perhaps this is one of the methods he was referring to.
What stands out for us in this paragraph, though, is the reference to the lamp. Here, Baha'u'llah seems to be alluding to the fact that we use a lamp in the evening, when all is dark in the world. But, if we have seen the sun shine during the day, we would never mistake the lamp for the sun. In fact, in the morning, when the sun has risen, we turn off the lamp and use the far more powerful light of the sun.
Now, He says, we need to stop using the feeble light of our ideas that were useful in the night season and begin to use the light of the true sun, risen through His Revelation. He also reminds us that this true light can ignite a fire in our heart, the seat of God within us.
This paragraph, with its very simple beauty, really touched us. It reminded us of the intimacy implied with the phrase "the inmost chamber of thy heart", almost like the bedroom of our inner being, reserved for only that deepest love of our lives. And that even there, so deep within, we still have the lamp of idle fancy burning and need to quench it and replace it with the bright light of the sun.
Tuesday, December 31, 2013
Paragraph 51
And now, comprehend the meaning of this verse: "The whole earth shall on the Resurrection Day be but His handful, and in His right hand shall the heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with him!" (Qur'an 39:67) And now, be fair in thy judgment. Were this verse to have the meaning which men suppose it to have, of what profit, one may ask, could it be to man? Moreover, it is evident and manifest that no such hand as could be seen by human eye could accomplish such deeds, or could possibly be ascribed to the exalted Essence of the one true God. Nay, to acknowledge such a thing is naught but sheer blasphemy, an utter perversion of the truth. And should it be supposed that by this verse are meant the Manifestations of God, Who will be called upon, on the Day of Judgment, to perform such deeds, this too seemeth far from the truth, and is surely of no profit. On the contrary, by the term "earth" is meant the earth of understanding and knowledge, and by "heavens" the heavens of divine Revelation. Reflect thou, how, in one hand, He hath, by His mighty grasp, turned the earth of knowledge and understanding, previously unfolded, into a mere handful, and, on the other, spread out a new and highly exalted earth in the hearts of men, thus causing the freshest and loveliest blossoms, and the mightiest and loftiest trees to spring forth from the illumined bosom of man.
Well, here we are, the beginning of a new section. Not really, but that was sure fun to write. It actually is still in the same section of "the powers of the earth shall be shaken". He is drawing our attention to yet another quote that explores this particular clause.
Here, He is using a quote that is often taken quite literally, and is basically showing the folly of it. Uhm, taking it literally, that is. Instead, He talks about purposefulness. He points out that were it to be literal, what would be the point? But if we look at it as a metaphor, then worlds of meanings become apparent and we can see how useful it can become.
This becomes yet another tool in our teaching box. Remember, Shoghi Effendi said that if we wanted to become effective teachers of the Cause, we should become thoroughly acquainted with the methods and arguments used by Baha'u'llah in this book.
When we are teaching someone, or even learning within our own heart, we can often get distracted by things that really serve no purpose. Sometimes it can be something as present as which political party to support, or as abstract as whether or not we believe in a particular miracle. Baha'u'llah is reminding us that we need to take a broader and more practical approach.
For example, sometimes we can get involved in a debate about whether or not we support a political issue of the day, such as abortion or gay marriage or whether or not to build a particular hydro dam, forgetting all the while to look at the underlying spiritual issues of the matter. Other times someone can try to corner us as to whether or not we accept a particular teaching of their religion, such as the virgin birth or some other miracle. In the former examples, the trick is to keep our focus on the spiritual issues, and in the latter, the question is what difference it would make in our life. Baha'u'llah is reminding us of this second point.
Baha'u'llah, later in this book, tells us that the purpose of the Manifestations of God is to change the hearts of people and effect a change in their behaviour, too. Their purpose is to shake the earth of men's hearts, so to speak. If we get involved in debates on these side issues, it is with our head, and not with our heart. The true seeker is not concerned with our interpretation of the miracles, but with the teachings of the Faith. What does Baha'u'llah teach us about gender equality? How does He help us learn how to organize a world community? What does He teach us about truthfulness, compassion, and striving for excellence? These are the things that impact our daily life and our interactions with others. The very simple question, "Of what profit would it be to man" becomes pivotal in helping us avoid these distractions.
Of course, it is always important to remain courteous and respectful when engaging in any religious discussion. The seeker is asking a question because it is important to them. After all, when Mulla Husayn first met the Bab, he had a list of requirements that the Bab "had to meet", such as "As to His age, He is more than twenty and less than thirty. He is endowed with innate knowledge. He is of medium height, abstains from smoking, and is free from bodily deficiency." This was very important to him in recognizing the Bab. But for us today, it is almost irrelevant. It is far more important to us that He prepared the way for Baha'u'llah, and instituted a whole whack of teachings that transformed the entire community. So while these things may not impact our life today, and may not be the most important things for us, they do serve their purpose.
Getting back to the point, after our own distraction here, this is a very useful tool when teaching. And the ideas we get with this perspective, that of practical purpose and looking at the spiritual issues at the heart of things, are important. Whether our insights are small or large, a tiny flower or a mighty tree, they are all grown out of the newly transformed earth of our heart. As Baha'u'llah says much later in this book, "the object of every Revelation (is) to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions".
Well, here we are, the beginning of a new section. Not really, but that was sure fun to write. It actually is still in the same section of "the powers of the earth shall be shaken". He is drawing our attention to yet another quote that explores this particular clause.
Here, He is using a quote that is often taken quite literally, and is basically showing the folly of it. Uhm, taking it literally, that is. Instead, He talks about purposefulness. He points out that were it to be literal, what would be the point? But if we look at it as a metaphor, then worlds of meanings become apparent and we can see how useful it can become.
This becomes yet another tool in our teaching box. Remember, Shoghi Effendi said that if we wanted to become effective teachers of the Cause, we should become thoroughly acquainted with the methods and arguments used by Baha'u'llah in this book.
When we are teaching someone, or even learning within our own heart, we can often get distracted by things that really serve no purpose. Sometimes it can be something as present as which political party to support, or as abstract as whether or not we believe in a particular miracle. Baha'u'llah is reminding us that we need to take a broader and more practical approach.
For example, sometimes we can get involved in a debate about whether or not we support a political issue of the day, such as abortion or gay marriage or whether or not to build a particular hydro dam, forgetting all the while to look at the underlying spiritual issues of the matter. Other times someone can try to corner us as to whether or not we accept a particular teaching of their religion, such as the virgin birth or some other miracle. In the former examples, the trick is to keep our focus on the spiritual issues, and in the latter, the question is what difference it would make in our life. Baha'u'llah is reminding us of this second point.
Baha'u'llah, later in this book, tells us that the purpose of the Manifestations of God is to change the hearts of people and effect a change in their behaviour, too. Their purpose is to shake the earth of men's hearts, so to speak. If we get involved in debates on these side issues, it is with our head, and not with our heart. The true seeker is not concerned with our interpretation of the miracles, but with the teachings of the Faith. What does Baha'u'llah teach us about gender equality? How does He help us learn how to organize a world community? What does He teach us about truthfulness, compassion, and striving for excellence? These are the things that impact our daily life and our interactions with others. The very simple question, "Of what profit would it be to man" becomes pivotal in helping us avoid these distractions.
Of course, it is always important to remain courteous and respectful when engaging in any religious discussion. The seeker is asking a question because it is important to them. After all, when Mulla Husayn first met the Bab, he had a list of requirements that the Bab "had to meet", such as "As to His age, He is more than twenty and less than thirty. He is endowed with innate knowledge. He is of medium height, abstains from smoking, and is free from bodily deficiency." This was very important to him in recognizing the Bab. But for us today, it is almost irrelevant. It is far more important to us that He prepared the way for Baha'u'llah, and instituted a whole whack of teachings that transformed the entire community. So while these things may not impact our life today, and may not be the most important things for us, they do serve their purpose.
Getting back to the point, after our own distraction here, this is a very useful tool when teaching. And the ideas we get with this perspective, that of practical purpose and looking at the spiritual issues at the heart of things, are important. Whether our insights are small or large, a tiny flower or a mighty tree, they are all grown out of the newly transformed earth of our heart. As Baha'u'llah says much later in this book, "the object of every Revelation (is) to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions".
Tuesday, December 10, 2013
Paragraph 50
The breeze of the bounty of the King of creation hath caused even the physical earth to be changed, were ye to ponder in your hearts the mysteries of divine Revelation.
And here we are, the final paragraph of these three paragraphs that talk about the changing of the earth. Whew. (We won't mention that it also falls under that clause from Matthew 24, "and the powers of the earth shall be shaken". Nope. We won't mention that.)
To recap, because that's what we love to do here, this little section began with the flowers and blossoms, and then continued with the rains. Now Baha'u'llah mentions the breeze.
The wind? What does that have to do with anything?
Well, let's look at a little story we both love. Many years ago, meaning like 30 or so, not hundreds or thousands, there was an eco-dome that was built, to test and see if we could create larger scale eco-systems, for either placing on the earth away from pollution, or even perhaps on Mars. They carefully selected the plants, and ensured that they were given plenty of water, and the appropriate amount of fertilizers. They introduced various insects and other animals, carefully ensuring all the while that everything was in balance. It all was going very well until one day, without much warning, the trees suddenly decided to fall over. As you can imagine, this puzzled the scientists. They went over all their work, carefully, one step at a time, to see what they missed. unable to find anything wrong, they did what all wise people do when faced with such a puzzle: they closed the project. Later, however, it aroused the interest of the local Aboriginal peoples, and one of the elders stepped forward to talk to the scientists. They recounted all they had done, and the elder quietly listened, and thought about it. In the end, the elder checked that they had ensured the presence of all the elements. They had the earth. The had the water. They had the sun. "And what", the elder asked, "about the wind?"
The wind, you see, is what strengthens the roots of the tree.
Similarly, it is the tests and trials that help strengthen our faith. Without those tests, the roots of our faith would never sink deep enough in our heart to gain in strength.
Another point that stood out for us was the idea that even the physical earth has been changed. So not only does this prophecy refer to the allegorical earth of men's hearts, but also the literal understanding of the very earth itself. While there are many ways to interpret even this literal interpretation, it is fairly safe to say that if someone from 150 years ago, or 1500 years ago, were to suddenly appear on earth today, they would be very surprised at what they would see.
A third point that leapt off the page for us was the idea, again, that we should ponder this in our heart. A couple of paragraphs ago, we mentioned how Peter may not have been an intellectual giant, but his heart was open, and that was what counted. We are very used to the idea of pondering things in our head, but here Baha'u'llah reminds us to ponder these ideas in our heart.
For example. if we think about it with only our intellect, we would say that the earth has not been changed. We would claim that we have only discovered more uses of the various resources of the planet, failing to see just how much has actually changed over the past hundred years.
Earlier on, way back in paragraph 13, we talked about how Baha'u'llah is encouraging us to make this sort of heart pondering a regular activity in our life, to make it a habit. In paragraph 2, He talked about how important it is to cleanse our hearts. This is all intertwined. We can even look at the very first Hidden Word, in which we are told to "Possess a pure, kindly and radiant heart". The heart, as we all know, is the very throne of God within us, reserved for God Himself. So when Baha'u'llah tells us to ponder something in our heart, it is a very important thing to do, and something that we all need to learn how to do. It is a spiritual habit, like prayer, that needs to become an integral part of our life.
And here we are, the final paragraph of these three paragraphs that talk about the changing of the earth. Whew. (We won't mention that it also falls under that clause from Matthew 24, "and the powers of the earth shall be shaken". Nope. We won't mention that.)
To recap, because that's what we love to do here, this little section began with the flowers and blossoms, and then continued with the rains. Now Baha'u'llah mentions the breeze.
The wind? What does that have to do with anything?
Well, let's look at a little story we both love. Many years ago, meaning like 30 or so, not hundreds or thousands, there was an eco-dome that was built, to test and see if we could create larger scale eco-systems, for either placing on the earth away from pollution, or even perhaps on Mars. They carefully selected the plants, and ensured that they were given plenty of water, and the appropriate amount of fertilizers. They introduced various insects and other animals, carefully ensuring all the while that everything was in balance. It all was going very well until one day, without much warning, the trees suddenly decided to fall over. As you can imagine, this puzzled the scientists. They went over all their work, carefully, one step at a time, to see what they missed. unable to find anything wrong, they did what all wise people do when faced with such a puzzle: they closed the project. Later, however, it aroused the interest of the local Aboriginal peoples, and one of the elders stepped forward to talk to the scientists. They recounted all they had done, and the elder quietly listened, and thought about it. In the end, the elder checked that they had ensured the presence of all the elements. They had the earth. The had the water. They had the sun. "And what", the elder asked, "about the wind?"
The wind, you see, is what strengthens the roots of the tree.
Similarly, it is the tests and trials that help strengthen our faith. Without those tests, the roots of our faith would never sink deep enough in our heart to gain in strength.
Another point that stood out for us was the idea that even the physical earth has been changed. So not only does this prophecy refer to the allegorical earth of men's hearts, but also the literal understanding of the very earth itself. While there are many ways to interpret even this literal interpretation, it is fairly safe to say that if someone from 150 years ago, or 1500 years ago, were to suddenly appear on earth today, they would be very surprised at what they would see.
A third point that leapt off the page for us was the idea, again, that we should ponder this in our heart. A couple of paragraphs ago, we mentioned how Peter may not have been an intellectual giant, but his heart was open, and that was what counted. We are very used to the idea of pondering things in our head, but here Baha'u'llah reminds us to ponder these ideas in our heart.
For example. if we think about it with only our intellect, we would say that the earth has not been changed. We would claim that we have only discovered more uses of the various resources of the planet, failing to see just how much has actually changed over the past hundred years.
Earlier on, way back in paragraph 13, we talked about how Baha'u'llah is encouraging us to make this sort of heart pondering a regular activity in our life, to make it a habit. In paragraph 2, He talked about how important it is to cleanse our hearts. This is all intertwined. We can even look at the very first Hidden Word, in which we are told to "Possess a pure, kindly and radiant heart". The heart, as we all know, is the very throne of God within us, reserved for God Himself. So when Baha'u'llah tells us to ponder something in our heart, it is a very important thing to do, and something that we all need to learn how to do. It is a spiritual habit, like prayer, that needs to become an integral part of our life.
Tuesday, December 3, 2013
Paragraph 49
Would that the hearts of men could be cleansed from these man-made limitations and obscure thoughts imposed upon them! haply they may be illumined by the light of the Sun of true knowledge, and comprehend the mysteries of divine wisdom. Consider now, were the parched and barren soil of these hearts to remain unchanged, how could they ever become the Recipients of the revelation of the mysteries of God, and the Revealers of the divine Essence? Thus hath He said: "On the day when the earth shall be changed into another earth." (1 Qur'án 14:48)
This is the second of three paragraphs that focus on the "changing of the earth", and these fall under the examination of the clause from Matthew 24, "and the powers of the earth shall be shaken".
He begins this particular train of thought in the previous paragraph, talking about how the hearts of men have to change, or else they won't give their flowers and fruit. And for those whose hearts haven't changed, well, they're bozos. They pride themselves on their limited knowledge, and even steal silly ideas from each other. Now, in this paragraph, He laments, "Oh, that their hearts would be changed." If so, then they might receive divine bounties. This, He says, is the meaning behind the phrase, "the earth shall be changed into another earth". If it wouldn't happen, then we'd still be bozos. Oh, and to foreshadow a moment, He also points out in the very next paragraph that even the physical earth has changed.
But looking back at this paragraph a bit closer, there are a few things that stand out for us.
First, we noticed a beautiful pattern of nature that Baha'u'llah has given us here. It all begins in the previous paragraph with the earth of the heart, and His description of how they can give flowers. Here, in this paragraph, He says that the hearts are parched, or lacking in water. Then come the rains, the rain of divine bounty. This watering literally changes the heart, just as the rain transforms the dry dirt into a rich soil in which the seeds can germinate. Then, following the rain, comes the sun. it is this light which further transforms the seeds, allowing them to grow and develop, eventually reaching fruition.
The second thing that stood out for us is the phrase "man-made limitations". It is interesting that these limitations are not imposed upon us, but the result of our own choice.
Of course, we also noticed the use of the words "haply" and "consider", which bring us right back to the very beginning of the book. Time and again He reminds us that there is always an element of luck, and that we really, really, need to reflect on all that is before us.
The last point is a bit of a tangent.That final quote reminded us of Revelation 21:1, in which we read, "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." Obviously this talks about the same thing, a transformation of the earth, presumably referring to the earth of men's hearts. But that last phrase in Revelation made us pause. "There was no more sea"? What does that mean? Well, the sea is much smaller than the ocean, so it may refer to the great breadth and scope of Baha'u'llah's revelation, especially in comparison to the other revelations.
Also, when describing the changing of the earth, in a literal sense, this is often due to an earthquake, or some other major catastrophe. We can, for example, easily imagine a major quake shifting the land around so that an inland sea now drains into the ocean. Just a thought.
This is the second of three paragraphs that focus on the "changing of the earth", and these fall under the examination of the clause from Matthew 24, "and the powers of the earth shall be shaken".
He begins this particular train of thought in the previous paragraph, talking about how the hearts of men have to change, or else they won't give their flowers and fruit. And for those whose hearts haven't changed, well, they're bozos. They pride themselves on their limited knowledge, and even steal silly ideas from each other. Now, in this paragraph, He laments, "Oh, that their hearts would be changed." If so, then they might receive divine bounties. This, He says, is the meaning behind the phrase, "the earth shall be changed into another earth". If it wouldn't happen, then we'd still be bozos. Oh, and to foreshadow a moment, He also points out in the very next paragraph that even the physical earth has changed.
But looking back at this paragraph a bit closer, there are a few things that stand out for us.
First, we noticed a beautiful pattern of nature that Baha'u'llah has given us here. It all begins in the previous paragraph with the earth of the heart, and His description of how they can give flowers. Here, in this paragraph, He says that the hearts are parched, or lacking in water. Then come the rains, the rain of divine bounty. This watering literally changes the heart, just as the rain transforms the dry dirt into a rich soil in which the seeds can germinate. Then, following the rain, comes the sun. it is this light which further transforms the seeds, allowing them to grow and develop, eventually reaching fruition.
The second thing that stood out for us is the phrase "man-made limitations". It is interesting that these limitations are not imposed upon us, but the result of our own choice.
Of course, we also noticed the use of the words "haply" and "consider", which bring us right back to the very beginning of the book. Time and again He reminds us that there is always an element of luck, and that we really, really, need to reflect on all that is before us.
The last point is a bit of a tangent.That final quote reminded us of Revelation 21:1, in which we read, "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." Obviously this talks about the same thing, a transformation of the earth, presumably referring to the earth of men's hearts. But that last phrase in Revelation made us pause. "There was no more sea"? What does that mean? Well, the sea is much smaller than the ocean, so it may refer to the great breadth and scope of Baha'u'llah's revelation, especially in comparison to the other revelations.
Also, when describing the changing of the earth, in a literal sense, this is often due to an earthquake, or some other major catastrophe. We can, for example, easily imagine a major quake shifting the land around so that an inland sea now drains into the ocean. Just a thought.
Tuesday, November 12, 2013
Paragraph 48
In like manner, endeavour to comprehend the meaning of the "changing of the earth." Know thou, that upon whatever hearts the bountiful showers of mercy, raining from the "heaven" of divine Revelation, have fallen, the earth of those hearts hath verily been changed into the earth of divine knowledge and wisdom. What myrtles of unity hath the soil of their hearts produced! What blossoms of true knowledge and wisdom hath their illumined bosoms yielded! Were the earth of their hearts to remain unchanged, how could such souls who have not been taught one letter, have seen no teacher, and entered no school, utter such words and display such knowledge as none can apprehend? Methinks they have been moulded from the clay of infinite knowledge, and kneaded with the water of divine wisdom. Therefore, hath it been said: "Knowledge is a light which God casteth into the heart of whomsoever He willeth." It is this kind of knowledge which is and hath ever been praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride themselves therein!
Again, Baha'u'llah is offering another quote for us to look at in this section which falls under the overall examination of the phrase from the prophecy in Matthew, "the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken". When He says, "In like manner", He seems to be referring to us seeing all of these prophecies as a metaphor instead of literally. This seems to be a major theme of this part of the book.
In the previous few paragraphs we looked at the "cleaving of the heavens", and now we're looking at the "changing of the earth". The first is like a thunderstorm, which is followed by the rain, which results in the rejuvenation and freshening of the planet.
He begins by talking about the heart upon which the rains fall, offering the heart as a metaphor for the earth. The showers are God's mercy which come down from the Revelation, transforming the heart into a receptacle for divine knowledge and wisdom. We can look at the various Apostles of Christ for examples of this. Peter, as we know from history, was so ignorant of scholarly matters that he was unable to even keep track of the days of the week. And yet he is still the rock upon which Christ founded His church, for he was receptive to the divine knowledge, which is what really mattered.
Now Baha'u'llah introduces the myrtle, a single flower that grows from these rains. The myrtle, He says, is the myrtle of unity. But why a myrtle? Why not, for example, a rose?
This is where Google and Wikipedia come in handy. With a little bit of research, we learned that the myrtle was considered sacred to Aphrodite in Greek mythology, and she was the goddess of love. What better goddess to relate to unity? It was also sacred to Demeter, the goddess of farming and of grain. Do you notice a theme here? Throughout the whole region, the myrtle was considered a symbol of both love and immortality.
In the Jewish tradition, myrtle is a very important plant. It is regarded as the symbol and scent of Eden. It is considered one of the four sacred plants of the Sukkot, the Feast of the Tabernacles. It is symbolic of one of the personality types in the community. Because it has a beautiful aroma, but an unpleasant taste, it represented those people who do good deeds, but are not scholared in the Torah, the divine teachings.
This last point is interesting because the very next line from Baha'u'llah moves us beyond this single flower and out to all blossoms. We can see a growth and development from these two simple words, moving from good deeds without the knowledge of the sacred to a "true knowledge and wisdom". This is further expounded at the end of this paragraph, and later in the book.
The next metaphor He introduces in this paragraph is that of the clay. Clay, as you know, is composed of decaying plant matter. However, for it to be useful, it needs to mixed with water, so that it can be shaped. Baha'u'llah, here, talks about the clay of infinite knowledge, and likens the water to divine wisdom. Clay without water is hard and brittle. It breaks when you try to shape it. It is fairly useless. Knowledge without wisdom is also fairly useless, as we would not know how to apply the knowledge in a constructive and useful manner.
On a side note, once the clay has been molded into the desired shape, say a cup, it then needs to be put in the fire. Without this, it is not all that useful. It will melt away when it is used. After the fires of tests and tribulations, however, it is firm and solid, and very useful. This theme, too, is further developed as Baha'u'llah continues.
Finally, He refers to the difference between divine knowledge, and the knowledge that is prevalent amongst the people. Here He makes just a little poke at the silliness of those who plagiarize such tidbits of information, but later on He really goes into condemning this sort of foolishness.
With all the praise He gives for knowledge and scholarship, the caveat is always there that it must be good knowledge, heavenly knowledge. This brings us all the way back to the very first paragraph again, with the "ocean of true understanding".
Again, Baha'u'llah is offering another quote for us to look at in this section which falls under the overall examination of the phrase from the prophecy in Matthew, "the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the earth shall be shaken". When He says, "In like manner", He seems to be referring to us seeing all of these prophecies as a metaphor instead of literally. This seems to be a major theme of this part of the book.
In the previous few paragraphs we looked at the "cleaving of the heavens", and now we're looking at the "changing of the earth". The first is like a thunderstorm, which is followed by the rain, which results in the rejuvenation and freshening of the planet.
He begins by talking about the heart upon which the rains fall, offering the heart as a metaphor for the earth. The showers are God's mercy which come down from the Revelation, transforming the heart into a receptacle for divine knowledge and wisdom. We can look at the various Apostles of Christ for examples of this. Peter, as we know from history, was so ignorant of scholarly matters that he was unable to even keep track of the days of the week. And yet he is still the rock upon which Christ founded His church, for he was receptive to the divine knowledge, which is what really mattered.
Now Baha'u'llah introduces the myrtle, a single flower that grows from these rains. The myrtle, He says, is the myrtle of unity. But why a myrtle? Why not, for example, a rose?
This is where Google and Wikipedia come in handy. With a little bit of research, we learned that the myrtle was considered sacred to Aphrodite in Greek mythology, and she was the goddess of love. What better goddess to relate to unity? It was also sacred to Demeter, the goddess of farming and of grain. Do you notice a theme here? Throughout the whole region, the myrtle was considered a symbol of both love and immortality.
In the Jewish tradition, myrtle is a very important plant. It is regarded as the symbol and scent of Eden. It is considered one of the four sacred plants of the Sukkot, the Feast of the Tabernacles. It is symbolic of one of the personality types in the community. Because it has a beautiful aroma, but an unpleasant taste, it represented those people who do good deeds, but are not scholared in the Torah, the divine teachings.
This last point is interesting because the very next line from Baha'u'llah moves us beyond this single flower and out to all blossoms. We can see a growth and development from these two simple words, moving from good deeds without the knowledge of the sacred to a "true knowledge and wisdom". This is further expounded at the end of this paragraph, and later in the book.
The next metaphor He introduces in this paragraph is that of the clay. Clay, as you know, is composed of decaying plant matter. However, for it to be useful, it needs to mixed with water, so that it can be shaped. Baha'u'llah, here, talks about the clay of infinite knowledge, and likens the water to divine wisdom. Clay without water is hard and brittle. It breaks when you try to shape it. It is fairly useless. Knowledge without wisdom is also fairly useless, as we would not know how to apply the knowledge in a constructive and useful manner.
On a side note, once the clay has been molded into the desired shape, say a cup, it then needs to be put in the fire. Without this, it is not all that useful. It will melt away when it is used. After the fires of tests and tribulations, however, it is firm and solid, and very useful. This theme, too, is further developed as Baha'u'llah continues.
Finally, He refers to the difference between divine knowledge, and the knowledge that is prevalent amongst the people. Here He makes just a little poke at the silliness of those who plagiarize such tidbits of information, but later on He really goes into condemning this sort of foolishness.
With all the praise He gives for knowledge and scholarship, the caveat is always there that it must be good knowledge, heavenly knowledge. This brings us all the way back to the very first paragraph again, with the "ocean of true understanding".
Tuesday, October 8, 2013
Paragraph 47
Moreover, consider the hardships and the bitterness of the lives of those Revealers of the divine Beauty. Reflect, how single-handed and alone they faced the world and all its peoples, and promulgated the Law of God! No matter how severe the persecutions inflicted upon those holy, those precious, and tender Souls, they still remained, in the plenitude of their power, patient, and, despite their ascendancy, they suffered and endured.
This paragraph has given us pause. While it is quite short, we feel that it is laden with many meanings, and is a reminder of something very important.
To start, we noticed the word "moreover". This clearly implies that Baha'u'llah is expanding a point that He has just made. Our question is, of course, what point was that? Reading the rest of this paragraph doesn't immediately give us a clue.
And so we looked back a bit and re-established the context in which we are reading this. It occurs in the larger section in which He is describing the Sun and the Moon in that prophecy of Jesus from Matthew 24. He has just talked about how the Sun arises each day, and could appear to be different, as we call it by a different name on each day, be it Monday or Tuesday or whatever. Yet, He reminds us that it is always the Sun, which we recognize by its light and warmth.
This, to us, appears to be the context of that opening word, "moreover".
Then He tells us to "consider". How often have we been told, in this mighty Book, to consider the past? Way back in paragraph 3 He told us to do this. And regularly, throughout the Book, He reminds us to do this.
But what is it that we are to consider? The lives of the Revealers, and in particular the hardships and bitterness They faced. Does this sound familiar? It should, for that is what He told us to consider way back in paragraph 6. He said that we should acquaint ourselves "with the indignities heaped upon the Prophets of God". He informed us that the more closely we observe the denials of the opposers, the firmer will be our faith in the Cause of God.
To help us strengthen our faith, which is one of the primary purposes of this whole Book, He reminds us of these persecutions, and Their response. Paragraphs 7 through 21 are all about these trials and tests They faced, and Baha'u'llah is gently bringing this back into our consciousness.
He finishes this thought off with another reminder of how They faced these tests and trials with patience. He reminds us that They suffered. They did not, somehow, escape the suffering inherent in life, but instead endured it all.
How often have we heard the criticism that someone can't be a messenger because they were ridiculed or imprisoned? Baha'u'llah points out that every Messenger suffered such trials, or worse. The difference between Them and a normal person is that They endured with godly patience.
What a lesson for us all.
Another question that comes to us is "What were They patient with?" Were They patient with those who caused Them such suffering? Or were They patient with allowing us to begin to understand Their Message? Or were They, perhaps, patient in how They revealed Their station or laws? We think it could be all of these. We can see just how patiently Baha'u'llah is expounding His message here to the Uncle of the Bab. We can also see, much later in the book, how He exalts the station of patience in the heart of the true seeker, and how He says that the patience of the Babis in their suffering played such a pivotal role in the spread of the Faith.
One last word that stands out for us is the word "tender". We can easily understand why He describes that Manifestations of God as precious and holy, but tender seems a bit unusual. And while we are not sure, of course, we think this might be linked to the fact that They do suffer. They are not somehow oblivious or immune to the sufferings that They face. They do face them. They do feel them. But They endure. And that is what is special. Despite Their power and ascendancy, They patiently endured what we inflicted upon Them, and continued to promote the Word of God. This is a sign of Their love for God, and for us.
This paragraph has given us pause. While it is quite short, we feel that it is laden with many meanings, and is a reminder of something very important.
To start, we noticed the word "moreover". This clearly implies that Baha'u'llah is expanding a point that He has just made. Our question is, of course, what point was that? Reading the rest of this paragraph doesn't immediately give us a clue.
And so we looked back a bit and re-established the context in which we are reading this. It occurs in the larger section in which He is describing the Sun and the Moon in that prophecy of Jesus from Matthew 24. He has just talked about how the Sun arises each day, and could appear to be different, as we call it by a different name on each day, be it Monday or Tuesday or whatever. Yet, He reminds us that it is always the Sun, which we recognize by its light and warmth.
This, to us, appears to be the context of that opening word, "moreover".
Then He tells us to "consider". How often have we been told, in this mighty Book, to consider the past? Way back in paragraph 3 He told us to do this. And regularly, throughout the Book, He reminds us to do this.
But what is it that we are to consider? The lives of the Revealers, and in particular the hardships and bitterness They faced. Does this sound familiar? It should, for that is what He told us to consider way back in paragraph 6. He said that we should acquaint ourselves "with the indignities heaped upon the Prophets of God". He informed us that the more closely we observe the denials of the opposers, the firmer will be our faith in the Cause of God.
To help us strengthen our faith, which is one of the primary purposes of this whole Book, He reminds us of these persecutions, and Their response. Paragraphs 7 through 21 are all about these trials and tests They faced, and Baha'u'llah is gently bringing this back into our consciousness.
He finishes this thought off with another reminder of how They faced these tests and trials with patience. He reminds us that They suffered. They did not, somehow, escape the suffering inherent in life, but instead endured it all.
How often have we heard the criticism that someone can't be a messenger because they were ridiculed or imprisoned? Baha'u'llah points out that every Messenger suffered such trials, or worse. The difference between Them and a normal person is that They endured with godly patience.
What a lesson for us all.
Another question that comes to us is "What were They patient with?" Were They patient with those who caused Them such suffering? Or were They patient with allowing us to begin to understand Their Message? Or were They, perhaps, patient in how They revealed Their station or laws? We think it could be all of these. We can see just how patiently Baha'u'llah is expounding His message here to the Uncle of the Bab. We can also see, much later in the book, how He exalts the station of patience in the heart of the true seeker, and how He says that the patience of the Babis in their suffering played such a pivotal role in the spread of the Faith.
One last word that stands out for us is the word "tender". We can easily understand why He describes that Manifestations of God as precious and holy, but tender seems a bit unusual. And while we are not sure, of course, we think this might be linked to the fact that They do suffer. They are not somehow oblivious or immune to the sufferings that They face. They do face them. They do feel them. But They endure. And that is what is special. Despite Their power and ascendancy, They patiently endured what we inflicted upon Them, and continued to promote the Word of God. This is a sign of Their love for God, and for us.
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