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."
Tuesday, February 2, 2016
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.
Tuesday, January 27, 2015
Paragraph 77
The heart must needs therefore be cleansed from the idle sayings of men, and sanctified from every earthly affection, so that it may discover the hidden meaning of divine inspiration, and become the treasury of the mysteries of divine knowledge. Thus hath it been said: "He that treadeth the snow-white Path, and followeth in the footsteps of the Crimson Pillar, shall never attain unto his abode unless his hands are empty of those worldly things cherished by men." This is the prime requisite of whosoever treadeth this path. Ponder thereon, that, with eyes unveiled, thou mayest perceive the truth of these words.
This is the fourth 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." And in this paragraph, He brings us right back to the beginning: detachment and sanctifying ourselves. We must "cleanse ourselves from all that is earthly": our "ears from idle talk", our "minds from vain imaginings" and our "hearts from worldly affections".
Over and over, throughout this entire book, He continually reminds us of this starting point.
His use of the word "therefore" brings us back to the previous paragraph. If our hearts are not cleansed, then we will fall prey to the Satanic knowledge instead of rising up to the heavenly knowledge. When we do cleans ourselves of all these things, then we have the chance of discovering the hidden meanings.
This purification, He says, is the prime requisite for all of this.
Looking at the phrase "the idle sayings of men" reminds us of how so many people take little catch-phrases from their faith or their traditions, instead of looking at the far deeper meanings latent within them. For example, we use the phrase "turn the other cheek" to basically mean if someone slaps you, let him slap you again. Of course, nobody learns anything from this. But when we go back to the actual phrase in the Bible, Jesus specifically says, "If a man strikes you on the right cheek, offer him your left." For someone to strike you on the right cheek means that they are using their left hand. It is an act of insult, more than an act of aggressive violence. By simply turning your right cheek to them, you are offering them the opportunity to do exactly the same motion again, but if they do, they will strike you square in the face. This is a higher order of aggression, and one that many would not be willing to take. Or if they do, then everyone around would arise to your defense, saying "Hey, he didn't do anything. Leave him alone." The aggressor either learns shame and humility by not striking a second blow, or they learn about collective security if they do strike. No matter which direction they turn, they have learned a spiritual lesson. Isn't that far more worthy a lesson from Jesus than the simple "let him strike you again"?
He also reminds to "ponder". Take the time. Think about what He is saying, and try to understand the depth of the truth of His words.
Just this morning, we, the writers of this blog, were talking about this. We were commenting on how in Western civilization we have been trained to see ourselves as consumers, and not as spiritual beings. Our whole society is all about gaining and growing your material possessions. Not only has this led to catastrophic results with the environment, it has inhibited our relationships with other people. We have substituted shallow entertainment for meaningful discourse. We have come to see each other as opportunities for financial gain instead of dear friends living in the same community.
Baha'u'llah, and all the religious teachers, is continually reminding us to put away these material things and seek the underlying spiritual essence. In fact, when we were saying our prayers before writing this today, we read the following quote: "If ye be seekers after this life and the vanities thereof, ye should have sought them while ye were still enclosed in your mothers' wombs, for at that time ye were continually approaching them, could ye but perceive it. Ye have, on the other hand, ever since ye were born and attained maturity, been all the while receding from the world and drawing closer to dust. Why, then, exhibit such greed in amassing the treasures of the earth, when your days are numbered and your chance is well-nigh lost? Will ye not, then, O heedless ones, shake off your slumber?"
We could easily go on and on about this very theme, but when we sneak a peek at the next paragraph, Baha'u'llah Himself says "We have digressed from the purpose of Our argument". And so we will leave it here, and move on for now.
This is the fourth 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." And in this paragraph, He brings us right back to the beginning: detachment and sanctifying ourselves. We must "cleanse ourselves from all that is earthly": our "ears from idle talk", our "minds from vain imaginings" and our "hearts from worldly affections".
Over and over, throughout this entire book, He continually reminds us of this starting point.
His use of the word "therefore" brings us back to the previous paragraph. If our hearts are not cleansed, then we will fall prey to the Satanic knowledge instead of rising up to the heavenly knowledge. When we do cleans ourselves of all these things, then we have the chance of discovering the hidden meanings.
This purification, He says, is the prime requisite for all of this.
Looking at the phrase "the idle sayings of men" reminds us of how so many people take little catch-phrases from their faith or their traditions, instead of looking at the far deeper meanings latent within them. For example, we use the phrase "turn the other cheek" to basically mean if someone slaps you, let him slap you again. Of course, nobody learns anything from this. But when we go back to the actual phrase in the Bible, Jesus specifically says, "If a man strikes you on the right cheek, offer him your left." For someone to strike you on the right cheek means that they are using their left hand. It is an act of insult, more than an act of aggressive violence. By simply turning your right cheek to them, you are offering them the opportunity to do exactly the same motion again, but if they do, they will strike you square in the face. This is a higher order of aggression, and one that many would not be willing to take. Or if they do, then everyone around would arise to your defense, saying "Hey, he didn't do anything. Leave him alone." The aggressor either learns shame and humility by not striking a second blow, or they learn about collective security if they do strike. No matter which direction they turn, they have learned a spiritual lesson. Isn't that far more worthy a lesson from Jesus than the simple "let him strike you again"?
He also reminds to "ponder". Take the time. Think about what He is saying, and try to understand the depth of the truth of His words.
Just this morning, we, the writers of this blog, were talking about this. We were commenting on how in Western civilization we have been trained to see ourselves as consumers, and not as spiritual beings. Our whole society is all about gaining and growing your material possessions. Not only has this led to catastrophic results with the environment, it has inhibited our relationships with other people. We have substituted shallow entertainment for meaningful discourse. We have come to see each other as opportunities for financial gain instead of dear friends living in the same community.
Baha'u'llah, and all the religious teachers, is continually reminding us to put away these material things and seek the underlying spiritual essence. In fact, when we were saying our prayers before writing this today, we read the following quote: "If ye be seekers after this life and the vanities thereof, ye should have sought them while ye were still enclosed in your mothers' wombs, for at that time ye were continually approaching them, could ye but perceive it. Ye have, on the other hand, ever since ye were born and attained maturity, been all the while receding from the world and drawing closer to dust. Why, then, exhibit such greed in amassing the treasures of the earth, when your days are numbered and your chance is well-nigh lost? Will ye not, then, O heedless ones, shake off your slumber?"
We could easily go on and on about this very theme, but when we sneak a peek at the next paragraph, Baha'u'llah Himself says "We have digressed from the purpose of Our argument". And so we will leave it here, and move on for now.
Tuesday, November 18, 2014
Paragraph 76
Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: "Fear ye God; God will teach you;" (Qur'an 2:282) the other is but a confirmation of the truth: "Knowledge is the most grievous veil between man and his Creator." The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit. From the sayings of those Masters of holy utterance, Who have expounded the meaning of true knowledge, the odour of these dark teachings, which have obscured the world, can in no wise be detected. The tree of such teachings can yield no result except iniquity and rebellion, and beareth no fruit but hatred and envy. Its fruit is deadly poison; its shadow a consuming fire. How well hath it been said: "Cling unto the robe of the Desire of thy heart, and put thou away all shame; bid the worldlywise be gone, however great their name."
This is the third 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."
As you recall, in the previous paragraph Baha'u'llah ended with the phrase "true knowledge". But what is true knowledge? Here He answers that very question.
Without repeating what He says, we wanted to draw attention to the differences between these two types of knowledge, namely what results each produce. The Divine Knowledge produces patience, longing desire, true understanding and love. Satanic Knowledge produces arrogance, vainglory and conceit.
Both of these are, as we love to find, a path.
When we are talking with someone, striving to both teach them and learn from them, patience is an important starting point. When we have patience, and listen attentively, we will find a desire to learn more building within us. As this desire grows, we will listen even more closely and begin to come to a true understanding of them as an individual creation of God. This, of course, leads to true love.
The second path, which results from the Satanic Knowledge, Begins with arrogance, an overbearing and presumptuous manner. This leads to vainglory, an excessive pride in our own achievements, no matter how insignificant they may be. The final result is conceit, or an excessive appraising of our own worth.
In the end, if we look at the result of any teaching, whether it is from Baha'u'llah, or a teacher in school, or what we learn from the the media, we only need to see the results of it to determine whether it is Divine or Satanic. Does it bring us closer to God and lead us to love to other people? Or does it become a veil, preventing us from even considering the ideas and opinions of others?
There is another interesting aspect about this paragraph, in that Baha'u'llah quotes from the Qur'an, a traditional Sufi saying and an Arabic poem. He draws from all sorts of sources to help bring out His point. And this is something we can learn from. Throughout the Writings we are encouraged to study "such sciences as are useful and would redound to the progress and advancement of the people". The Guardian encourages us to read all sorts of things, from newspapers to fiction to non-fiction, and draw upon all of it in our understanding of the Faith. After all, how can we expect to talk intelligently about the harmony of science and religion if we have never read anything from the various sciences? How can we expect to talk about how the Faith can help solve the problems facing humanity today if we do not read about what is happening in the world?
There are so many instances of people only looking to their own writings, the teachings of their own Faith, and never taking the time to learn about others. Baha'u'llah seems to show us that we can immerse ourselves in the Writings, as well as study other branches of knowledge, just so long as they do not become that veil between us and God.
Baha'u'llah also, in a sense, seems to allude to the story of Adam, with the Tree of the Knowledge of Good and Evil. He refers to the two kinds of knowledge, which can certainly be seen in those terms. He mentions a fountain, which is indicative of a garden. The whisperings remind us of the snake in the Garden whispering to Eve. He talks of fruit and trees. Could He be moving us towards the idea that the divine Messenger bringing us the fruit of the Tree of Ever-lasting Life?
This is the third 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."
As you recall, in the previous paragraph Baha'u'llah ended with the phrase "true knowledge". But what is true knowledge? Here He answers that very question.
Without repeating what He says, we wanted to draw attention to the differences between these two types of knowledge, namely what results each produce. The Divine Knowledge produces patience, longing desire, true understanding and love. Satanic Knowledge produces arrogance, vainglory and conceit.
Both of these are, as we love to find, a path.
When we are talking with someone, striving to both teach them and learn from them, patience is an important starting point. When we have patience, and listen attentively, we will find a desire to learn more building within us. As this desire grows, we will listen even more closely and begin to come to a true understanding of them as an individual creation of God. This, of course, leads to true love.
The second path, which results from the Satanic Knowledge, Begins with arrogance, an overbearing and presumptuous manner. This leads to vainglory, an excessive pride in our own achievements, no matter how insignificant they may be. The final result is conceit, or an excessive appraising of our own worth.
In the end, if we look at the result of any teaching, whether it is from Baha'u'llah, or a teacher in school, or what we learn from the the media, we only need to see the results of it to determine whether it is Divine or Satanic. Does it bring us closer to God and lead us to love to other people? Or does it become a veil, preventing us from even considering the ideas and opinions of others?
There is another interesting aspect about this paragraph, in that Baha'u'llah quotes from the Qur'an, a traditional Sufi saying and an Arabic poem. He draws from all sorts of sources to help bring out His point. And this is something we can learn from. Throughout the Writings we are encouraged to study "such sciences as are useful and would redound to the progress and advancement of the people". The Guardian encourages us to read all sorts of things, from newspapers to fiction to non-fiction, and draw upon all of it in our understanding of the Faith. After all, how can we expect to talk intelligently about the harmony of science and religion if we have never read anything from the various sciences? How can we expect to talk about how the Faith can help solve the problems facing humanity today if we do not read about what is happening in the world?
There are so many instances of people only looking to their own writings, the teachings of their own Faith, and never taking the time to learn about others. Baha'u'llah seems to show us that we can immerse ourselves in the Writings, as well as study other branches of knowledge, just so long as they do not become that veil between us and God.
Baha'u'llah also, in a sense, seems to allude to the story of Adam, with the Tree of the Knowledge of Good and Evil. He refers to the two kinds of knowledge, which can certainly be seen in those terms. He mentions a fountain, which is indicative of a garden. The whisperings remind us of the snake in the Garden whispering to Eve. He talks of fruit and trees. Could He be moving us towards the idea that the divine Messenger bringing us the fruit of the Tree of Ever-lasting Life?
Friday, November 14, 2014
Paragraph 75
In the utterances of the divine Luminaries the term "heaven" hath been applied to many and divers things; such as the "heaven of Command," the "heaven of Will," the "heaven of the divine Purpose," the "heaven of divine Knowledge," the "heaven of Certitude," the "heaven of Utterance," the "heaven of Revelation," the "heaven of Concealment," and the like. In every instance, He hath given the term "heaven" a special meaning, the significance of which is revealed to none save those that have been initiated into the divine mysteries, and have drunk from the chalice of immortal life. For example, He saith: "The heaven hath sustenance for you, and it containeth that which you are promised;" (Qur'an 51:22) whereas it is the earth that yieldeth such sustenance. Likewise, it hath been said: "The names come down from heaven;" whereas they proceed out of the mouth of men. Wert thou to cleanse the mirror of thy heart from the dust of malice, thou wouldst apprehend the meaning of the symbolic terms revealed by the all-embracing Word of God made manifest in every Dispensation, and wouldst discover the mysteries of divine knowledge. Not, however, until thou consumest with the flame of utter detachment those veils of idle learning, that are current amongst men, canst thou behold the resplendent morn of true knowledge.
This is the second of 12 paragraphs looking 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." And here, as you can see, Baha'u'llah is specifically looking at the word "heaven". He did this earlier, back in paragraph 46, and is, in a sense, reminding us that there are many layers of meaning in every word of sacred Text. This is a theme He returns to over and over again. Whenever we think we know what sacred Text means, He seems to be saying that we must remain detached from that and be open to even more layers of understanding.
Also, like usual, nothing He does is random. Even the various quotes regarding the word "heaven" seem to have a path. There is the command, with the will to get whatever is commanded done. As we proceed on achieving this, we begin to discover the purpose, which leads us to knowledge. With knowledge, we gain in certitude. From there we can begin to use our utterance to teach the Revelation, which comes from God alone, Who is concealed behind many veils. With every instance of a list in this book, we have seen that there is a path, if we only look for it. (How was that for connecting it to the next line?)
Over and over again He reminds us that if we take the literal meaning of all these phrases, it really doesn't make any sense. He encourages us to use our mind, to be rational, to investigate these things for ourselves. And most importantly, He encourages us to be open-minded, to not let the veils of our education get in the way of seeing the truth.
But then, as usual, He says something that makes us say, "That's odd." He uses the word "malice". He says that if we cleanse our heart from "malice", then we will understand these terms.
Why malice? Malice is an ill-will, or the intention or desire to commit an unlawful act. It seems kind of a strange pre-requisite. But is it? Baha'u'llah says that "malice is a grievous malady which depriveth man from recognizing the Great Being, and debarreth him from the splendors of the sun of certitude." This whole book is all about certitude, so it makes sense that He would be very concerned in this context about it. In the Hidden Words, He says, "Purge thy heart from malice and, innocent of envy, enter the divine court of holiness." This links malice to envy, which is an ill-will. Envy is when you desire an attribute of someone else, or a possession of theirs. If we have even the least trace of envy in our heart, that trace will explode beyond belief in the presence of a Messenger of God. How numerous are the stories of those who were envious of Baha'u'llah and did all they could to tear Him down? Just look at the utter depravity of Mirza Yahya and how he did all he could to try and supplant Baha'u'llah and take over control of the Babi faith. You can even look back at Jesus with the Pharisees. They, too, were obviously jealous of His wisdom and knowledge.
So, once we have cleansed the mirror of our heart from any trace of envy, or other sort of malice, then we have the chance of seeing these things clearly. We won't be blinded by our emotional or egotistical response. With detachment, that very important attribute which is the theme running through all of Part 1 of this book, we can then begin to approach and recognize true knowledge, as opposed to that knowledge which is the product of man's fancy.
Oh, but wait! How can we tell the difference? That, my friend, is in paragraph 76.
This is the second of 12 paragraphs looking 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." And here, as you can see, Baha'u'llah is specifically looking at the word "heaven". He did this earlier, back in paragraph 46, and is, in a sense, reminding us that there are many layers of meaning in every word of sacred Text. This is a theme He returns to over and over again. Whenever we think we know what sacred Text means, He seems to be saying that we must remain detached from that and be open to even more layers of understanding.
Also, like usual, nothing He does is random. Even the various quotes regarding the word "heaven" seem to have a path. There is the command, with the will to get whatever is commanded done. As we proceed on achieving this, we begin to discover the purpose, which leads us to knowledge. With knowledge, we gain in certitude. From there we can begin to use our utterance to teach the Revelation, which comes from God alone, Who is concealed behind many veils. With every instance of a list in this book, we have seen that there is a path, if we only look for it. (How was that for connecting it to the next line?)
Over and over again He reminds us that if we take the literal meaning of all these phrases, it really doesn't make any sense. He encourages us to use our mind, to be rational, to investigate these things for ourselves. And most importantly, He encourages us to be open-minded, to not let the veils of our education get in the way of seeing the truth.
But then, as usual, He says something that makes us say, "That's odd." He uses the word "malice". He says that if we cleanse our heart from "malice", then we will understand these terms.
Why malice? Malice is an ill-will, or the intention or desire to commit an unlawful act. It seems kind of a strange pre-requisite. But is it? Baha'u'llah says that "malice is a grievous malady which depriveth man from recognizing the Great Being, and debarreth him from the splendors of the sun of certitude." This whole book is all about certitude, so it makes sense that He would be very concerned in this context about it. In the Hidden Words, He says, "Purge thy heart from malice and, innocent of envy, enter the divine court of holiness." This links malice to envy, which is an ill-will. Envy is when you desire an attribute of someone else, or a possession of theirs. If we have even the least trace of envy in our heart, that trace will explode beyond belief in the presence of a Messenger of God. How numerous are the stories of those who were envious of Baha'u'llah and did all they could to tear Him down? Just look at the utter depravity of Mirza Yahya and how he did all he could to try and supplant Baha'u'llah and take over control of the Babi faith. You can even look back at Jesus with the Pharisees. They, too, were obviously jealous of His wisdom and knowledge.
So, once we have cleansed the mirror of our heart from any trace of envy, or other sort of malice, then we have the chance of seeing these things clearly. We won't be blinded by our emotional or egotistical response. With detachment, that very important attribute which is the theme running through all of Part 1 of this book, we can then begin to approach and recognize true knowledge, as opposed to that knowledge which is the product of man's fancy.
Oh, but wait! How can we tell the difference? That, my friend, is in paragraph 76.
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