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As the adherents of Jesus have never understood the hidden meaning of these words, and as the signs which they and the leaders of their Faith have expected have failed to appear, they therefore refused to acknowledge, even until now, the truth of those Manifestations of Holiness that have since the days of Jesus been made manifest. They have thus deprived themselves of the outpourings of God’s holy grace, and of the wonders of His divine utterance. Such is their low estate in this, the Day of Resurrection! They have even failed to perceive that were the signs of the Manifestation of God in every age to appear in the visible realm in accordance with the text of established traditions, none could possibly deny or turn away, nor would the blessed be distinguished from the miserable, and the transgressor from the God-fearing. Judge fairly: Were the prophecies recorded in the Gospel to be literally fulfilled; were Jesus, Son of Mary, accompanied by angels, to descend from the visible heaven upon the clouds; who would dare to disbelieve, who would dare to reject the truth, and wax disdainful? Nay, such consternation would immediately seize all the dwellers of the earth that no soul would feel able to utter a word, much less to reject or accept the truth. It was owing to their misunderstanding of these truths that many a Christian divine hath objected to Muḥammad, and voiced his protest in such words: “If Thou art in truth the promised Prophet, why then art Thou not accompanied by those angels our sacred Books foretold, and which must needs descend with the promised Beauty to assist Him in His Revelation and act as warners unto His people?” Even as the All-Glorious hath recorded their statement: “Why hath not an angel been sent down to him, so that he should have been a warner with Him?”


This is a very interesting paragraph. As you know, it refers back to the quote, "And he shall send his angels with a great sound of a trumpet." As we read it, we came to think of it as a defense of the right to independent investigation.

By the way, we have an honoured guest today, Samuel's wife, Erin, whose name I won't mention lest she feel uncomfortable.

Anyways, back to our regularly scheduled blog (which Mead missed last week). (Sorry.)

Here, Baha'u'llah is clearly condemning the Christians for missing Muhammad, not to mention the Bab, Whom He also mentions, but not, it seems, because they missed Him. Rather, the condemnation is for clinging to literal interpretation. He says that if this literal interpretation were to come true, than we would no longer have the opportunity to investigate for ourselves. We could never deny. Our faith would never be tested, because we would never have the opportunity of saying "no".

In one sense we are reminded of a friend who has expressed... concern... that their child is not interested in becoming a Baha'i. They say they feel like they have failed as a parent. And yet their child is a very great person. They are a good, noble, and respectable individual. Their very character testifies to the good job that our friend has done as a parent. But they judge themselves based on their child's decision.

They have forgotten about the true nature of independent investigation of truth. It is as if they were saying that it means you have the right to find the Baha'i Faith for yourself.

Here, in this paragraph, Baha'u'llah seems to be really giving us a reminder that, as He does over and over earlier on, we have the right to choose as we will.

He also reminds us again and again that there are so many interpretations that are valid, when it comes to Sacred Text. When He gives us all the interpretations of the phrase "the sun shall be darkened", for example, He seems to be telling us that we need to be careful not to limit our understanding to only one meaning. And here, these people are stuck on the most base level of interpretation, the literal.

Between the three of us, we talked a lot, for nearly two hours, and spoke of many things that were important to us. We spoke of the fear of God, the nature of angels, the humility of so many in our community, the nature of the neighbourhoods in which we live, and much much more. But in the end, this conversation was for us. What we took away was just how vast this Revelation is, and how it can lead us on in so many directions. We learned just how applicable this is, even a single paragraph, to our lives at this very moment. And that it doesn't matter whether you are a veteran Baha'i, a new believer, or from a completely different background, these Words inspire and move us to make the world a better place.

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And now, inasmuch as these holy beings have sanctified themselves from every human limitation, have become endowed with the attributes of the spiritual, and have been adorned with the noble traits of the blessed, they therefore have been designated as “angels.” Such is the meaning of these verses, every word of which hath been expounded by the aid of the most lucid texts, the most convincing arguments, and the best established evidences.


This is the last part of that wonderful quote from Jesus, found in Matthew 24, that Baha'u'llah analyzes: "And he shall send his angels with a great sound of a trumpet."

In many ways, this is just a summation of the previous paragraph. He has already described what is meant by angels, and as these people have done this, they are called "angels". So why would He put this paragraph here? We don't believe that Baha'u'llah does anything random, so we feel there must be a reason.

Previously in this book, He gives us pauses like this when He tells us to reflect or ponder. And this is usually done just after He has given us something that is either difficult to understand, or that we may have a negative reaction to.

Following this line of thought, we wonder if this is one of those moments to pause and reflect on what has just been said.

As we do this, we realize that by "angels" is not meant those celestial beings that we had previously come to think of as "angels", but rather that this term defines a state of being to which we can strive to attain.

The question, of course, is how can we do this? The answer, we feel, can be found way back in that first paragraph: detachment. As we strive to detach ourselves from all that is in heaven and earth, the more we shall sanctify our souls. And as we sanctify ourselves from all these limitations, and strive to become more spiritual and noble, the more angelic we will become. It is the perfect summation of all that He has been telling us all along.

We feel the pause is here so that we can come to the realization that He is describing us, if we so choose. "The most lucid texts, the most convincing arguments, and the best established evidences" all refer to the sacred texts of every Dispensation. They all point the way for us to become angelic in spirit. This is their purpose. This is the reason for their revelation. It is, as Baha'u'llah says later in this very book, their objective: "...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."

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And now, concerning His words: “And He shall send His angels….” By “angels” is meant those who, reinforced by the power of the spirit, have consumed, with the fire of the love of God, all human traits and limitations, and have clothed themselves with the attributes of the most exalted Beings and of the Cherubim. That holy man, Ṣádiq, in his eulogy of the Cherubim, saith: “There stand a company of our fellow-Shí’ihs behind the Throne.” Divers and manifold are the interpretations of the words “behind the Throne.” In one sense, they indicate that no true Shí’ihs exist. Even as he hath said in another passage: “A true believer is likened unto the philosopher’s stone.” Addressing subsequently his listener, he saith: “Hast thou ever seen the philosopher’s stone?” Reflect, how this symbolic language, more eloquent than any speech, however direct, testifieth to the non-existence of a true believer. Such is the testimony of Ṣádiq. And now consider, how unfair and numerous are those who, although they themselves have failed to inhale the fragrance of belief, have condemned as infidels those by whose word belief itself is recognized and established.

Wow. It's hard to believe that we're on to another section of that quote from Jesus. And it's the last one, at that. Baha'u'llah only spends a couple of paragraphs on it, but by this point, He has really set the tone. We know full well that there are many layers of interpretation and meaning of these words.

After reading what Baha'u'llah says here, it reminds us that in our teaching work we need to show forth humility, as well as detachment. After all, if there are no "true believers", that includes us, too. We may be striving to become better and better followers, firmer in our faith and stronger in our understanding, but will we ever truly consume those "human traits and limitations"?

By establishing the truth of this by citing such an authority as Sadiq, the sixth Imam, Baha'u'llah effectively reminds the uncle of the Bab of what he already knows, and does so without raising the possibility of any question. It is from his own tradition. He asks us to reflect on how this tradition establishes the fact that true believers don't really exist. Remember way back in the beginning of the book, how often Baha'ullah asked us to consider and reflect? Why would He ask us to reflect at this point? Perhaps because what He has just point out to us is a difficult concept to accept. With infinite mercy, He is allowing us the opportunity to step back, allow the implications to sink in, and move forward with the truth of it when we are ready.

After this reflection, He asks the uncle, and by extension us, to consider the following point: there are many, "numerous" as He says, who condemn others as infidel, and this is unfair. If they are not true believers, according to Sadiq, then they have no right to call others infidel. And not only do they condemn others, they condemn "those by whose word belief itself is recognized and established." While it would be very easy for this uncle to recognize the Imam Husayn in this statement, as well as other heroes of his own faith, Baha'u'llah also seems to be raising our vision of the martyrs of our faith. This uncle would surely have been aware of the stories of the Babis who were martyred, as well the stories of the Bab, Himself. He would know that all the Babis at that time, including Baha'u'llah, would have been condemned as infidel. And yet He says that it is by these people, who have stood firm in the face of such condemnation and trials, that help us understand the very word "belief". This brings us right back to paragraph 6, in which He says if we acquaint ourselves with the "indignities heaped upon the Prophets of God" we will appreciate the significance of the position of those oppressors. And "the more closely you observe the denials... the firmer will be your faith in the Cause of God." By considering these attacks again, here, our faith can become firmer. In other words, it is by reflecting upon the stories of the martyrs and those who suffered for their faith, we become more firm in our own faith. "...(B)elief itself is recognized and established."

We used to read this last phrase as something abstract. We saw it as somehow the word "belief" was defined by the actions of those believers. But now, by linking it to that quote from paragraph 6, we think it is far deeper than that. We think that it is by studying the denials thrown at the Babis, and the actions of those believers, our own belief is recognized, our own belief is established. This raises it to a far higher degree again, for us. Those martyrs, by their steadfastness, by their blood, really did water the tree of the Faith. The more we observe those denials, the more we study the stories of those who gave their life, the greater our own faith will be.

When we began writing about this paragraph, we didn't really see it as all that profound, in terms of the scope of this book. But now, with this realization of the importance of their sacrifice, importance that we had truly underestimated, we have tears in our eyes.

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Ere long, thine eyes will behold the standards of divine power unfurled throughout all regions, and the signs of His triumphant might and sovereignty manifest in every land. As most of the divines have failed to apprehend the meaning of these verses, and have not grasped the significance of the Day of Resurrection, they therefore have foolishly interpreted these verses according to their idle and faulty conception. The one true God is My witness! Little perception is required to enable them to gather from the symbolic language of these two verses all that We have purposed to propound, and thus to attain, through the grace of the All-Merciful, the resplendent morn of certitude. Such are the strains of celestial melody which the immortal Bird of Heaven, warbling upon the Sadrih of Bahá, poureth out upon thee, that, by the permission of God, thou mayest tread the path of divine knowledge and wisdom.


Well, here it is: the twelfth 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 made it.

You'll notice that this paragraph is, in many ways, a summary, a pause to allow us to catch our collective breath before He moves on to the next phrase from that quote from Jesus in Matthew 24.

As we read this, we were struck by the words "these two verses" and began to wonder: Which two verses? There surely aren't two verses in this paragraph to which He could be referring, and in the previous paragraph, there are far more than just two. So we think, and we could be wrong, of course, that He is actually referring back to the two verses from Matthew 24 which we have just quoted above. These dozen paragraphs all refer to these two verses, as far as we can tell, and it just makes sense to us that He would summarize it all here, in the last paragraph of this section.

Also, in this paragraph, He mentions the "one true God". This is interesting, for Baha'u'llah is quoting Jesus, who in turn is quoting Isaiah, and showing how all of this refers to Muhammad. By extension, He helps us see that these verses also refer to all the Messengers of God, as was shown in the first 20 paragraphs or so. Here He uses various symbols to imply or refer to the sovereign power of the Messenger of God. This, as will become apparent later on, was one of the initial questions from the Uncle of the Bab. "The Qaim is supposed to show sovereign majesty, and yet the Bab was poor and persecuted." Well, so was Jesus, and we don't dispute His sovereignty. Muhammad was a merchant, a trader, like the Bab, and was also persecuted. Once again, with great subtlety, He helps us see not only the oneness of God, but also the continuity of revelation.

Baha'u'llah, in a very telling moment of what seems to us to be almost frustration, offers a bit of a condemnation to the divines here. He basically says that they have totally missed the point of these verses, and then points out that "little perception" is needed to figure this out. And yet they have still missed it. They don't even have a little bit of insight.

Baha'u'llah has put His interpretation forward for our consideration, and hopes that through the grace of God we will be enabled to achieve certitude, which is, as we love to remind you, the purpose of this book.

This is but another example for us when we are teaching. Oh, not the condemnation, but the gentleness. He offers us a little bit at a time, and then allows us the time to catch up. He gives us this paragraph to consider what He has said. He allows us that moment of rest, under that beautiful tree on which exists the branch, the "Sadrih of Baha", on which the "Bird of Heaven" is calling. When we are ready, we can get up again and continue walking on that "path of divine knowledge and wisdom", and perhaps end up at the "shores of the ocean of true understanding".

Paragraph 84

Likewise, He saith: “On the day when the heaven shall give out a palpable smoke, which shall enshroud mankind: this will be an afflictive torment.” The All-Glorious hath decreed these very things, that are contrary to the desires of wicked men, to be the touchstone and standard whereby He proveth His servants, that the just may be known from the wicked, and the faithful distinguished from the infidel. The symbolic term “smoke” denotes grave dissensions, the abrogation and demolition of recognized standards, and the utter destruction of their narrow-minded exponents. What smoke more dense and overpowering than the one which hath now enshrouded all the peoples of the world, which hath become a torment unto them, and from which they hopelessly fail to deliver themselves, however much they strive? So fierce is this fire of self burning within them, that at every moment they seem to be afflicted with fresh torments. The more they are told that this wondrous Cause of God, this Revelation from the Most High, hath been made manifest to all mankind, and is waxing greater and stronger every day, the fiercer groweth the blaze of the fire in their hearts. The more they observe the indomitable strength, the sublime renunciation, the unwavering constancy of God’s holy companions, who, by the aid of God, are growing nobler and more glorious every day, the deeper the dismay which ravageth their souls. In these days, praise be to God, the power of His Word hath obtained such ascendancy over men, that they dare breathe no word. Were they to encounter one of the companions of God who, if he could, would, freely and joyously, offer up ten thousand lives as a sacrifice for his Beloved, so great would be their fear, that they forthwith would profess their faith in Him, whilst privily they would vilify and execrate His name! Even as He hath revealed: “And when they meet you, they say, ‘We believe’; but when they are apart, they bite their fingers’ ends at you, out of wrath. Say: ‘Die in your wrath!’ God truly knoweth the very recesses of your breasts.”



This is the eleventh of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." We keep mentioning this because we want to make sure that we keep track of where we are in the book, and as you know, this quote from Jesus is the main part of Part 1. It sort of forms the outline.

Previously we saw the gentle clouds that block the sun, and then the dark and stormy clouds. Now Baha'u'llah is describing for us those clouds of black smoke, the ones that can actually choke us and kill us.

It is worth remembering that most people who die in a fire actually die from the smoke inhalation, and not the fire itself. And this smoke gets into everything. When you have a fire in your home, the smoke damage is immense. Everything needs to be replaced.

It is also worth remembering the old adage, "Where there is smoke, there is fire." Here, Baha'u'llah tells us that this smoke, which is so destructive and deadly, comes from the fire of self. Fire, in the Baha'i writings, has two very different connotations. In one sense, it is the fire that we use for light, warmth, and as a tool. In the other sense, it is that fire which burns, causing incredible pain and destruction. Back in paragraph 19, He spoke of "the fire of the love of Jesus (that) consumed the veils". Here He is talking about that fire of self that burns in our heart. In both cases, the greater the power of the Faith, the more that fire grows. In one way, it is like He says in the Hidden Words, "My calamity is My providence, outwardly it is fire and vengeance, but inwardly it is light and mercy." To some, it makes their anger burn fiercer, to others it makes their faith firmer.

In terms of the bad fire, He says that it will give off a "palpable smoke". This is a smoke that we not only can see, but can actually touch, too. He says this will be an "afflictive torment". While we often use the word "torment" to mean pain, it more traditionally was used to refer to a great commotion. Here there is no doubt, it is a very painful commotion. When the fire of self burns high, it truly throws our life into what can only be called a painful commotion.

No matter how we read this, it's not a good thing.

If we are subject to our ego, then the fire that will burn in the heart will be a bad thing, leading to great pain and death in our life.

Baha'u'llah also, as usual, gives us a bit of a path to follow here. He says that the more these people are told about the Faith, the fiercer this fire will grow. The more they see of it, the more they will become disheartened, and this will ravage their soul. And if they were to meet a Baha'i, they would publicly agree with them, all the while cursing them in private.

This is in direct contrast to that sincere seeker who will initially hear about the Faith and feel the fire of love. Then they will see it and become awe-stricken. Finally they will meet the friends and become a confirmed believer.

It is just like way back in paragraph 6, where He says, "Should you acquaint yourself with the indignities heaped upon the Prophets of God, and apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate the significance of their position. Moreover, the more closely you observe the denials of those who have opposed the Manifestations of the divine attributes, the firmer will be you faith in the Cause of God." You hear, you see, you act.

In both cases, we have a fire in our heart. As long as we don't just sit idle and let life pass us by, there will be a fire in our heart. The only question is, which fire will we nurture?

That was the question facing the uncle of the Bab, and by extension each one of us.

The other question, of course, is how does this apply to our life? In the example Baha'u'llah has given, we see someone who is proud and believes they are right. As they are shown to be mistaken, they have a choice. They can either change their mind, or, as we often see, they become defensive and get angrier. The more they are shown that they are wrong, the angrier they become. It is as one author said: "It is easier to forgive someone for being wrong than it is for being right."

For us, in our daily life, we can watch for this reaction in ourselves. If we see ourselves becoming defensive and angry, then it likely means that we are probably on this path of the ego.

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Gracious God! Notwithstanding the warning which, in marvelously symbolic language and subtle allusions, hath been uttered in days past, and which was intended to awaken the peoples of the world and to prevent them from being deprived of their share of the billowing ocean of God’s grace, yet such things as have already been witnessed have come to pass! Reference to these things hath also been made in the Qur’án, as witnessed by this verse: “What can such expect but that God should come down to them overshadowed with clouds?” A number of the divines, who hold firmly to the letter of the Word of God, have come to regard this verse as one of the signs of that expected resurrection which is born of their idle fancy. This, notwithstanding the fact that similar references have been made in most of the heavenly Books, and have been recorded in all the passages connected with the signs of the coming Manifestation.


This is the tenth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."

After the heavy weight of the previous few paragraphs, in which He talks about those dark clouds, paragraphs laden with so much symbolism and direct warnings, we actually thought that this paragraph might be something of a decrescendo. We came to it thinking that we might actually get a bit of a breather and have to really struggle to find something in it worth talking about.

Initially, we thought to mention a little bit about those things that "have come to pass", such as the martyrdom of the Bab and the slaughter of over 20,000 Babis, which the uncle to whom this was written was no doubt aware. But then we decided against it, thinking that this is not really meant to be a history lesson. Besides, we're sure that you are already aware of it.

Then, out of nowhere, we noticed the phrase "the billowing ocean", and immediately were reminded of the very first sentence: "No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth."

As if in response to this, we noticed the phrase "idle fancy" and were reminded of the second paragraph, in which Baha'u'llah says that those who want to tread the path of faith must cleanse "their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth."

This reminded us of something that happened just last week.

A friend of ours was looking at the beginning of this book, reading those opening paragraphs, and thinking about our methodology of looking for patterns. She noticed that there was a pattern there that we had missed. Now that's really not that difficult, for there is undoubtedly a lot that we have missed, but it was still very confirming. She pointed out that Baha'u'llah moves us from our ears to our mind, to our heart and then on to our eyes. She observed that we listen to those around us. We take in what they say, and think about their point of view. This effects our mind, and can even change it. From there, our mind effects our heart. And the state of our heart directly impacts how we perceive the world around us.

All of a sudden, we saw how directly this related to the paragraph here.

In the Qur'an, Muhammad says that God will come down overshadowed with clouds. What else would we expect? But then there are those divines who have their own notion of what the Promised One will look like, how He will come, and Baha'u'llah says that this is merely their own idle fancy. Idle means that it has no basis in reality and is useless. Fancy means that they are really attracted to it. When you are attracted to something, attached to it, you feel threatened when someone tries to take it away. And here, what they are attracted to is actually useless.

The Messenger of God comes along and, in a sense, takes away their frivolous idea, supplanting it with something that is both useful and effective, and they get angry.

Now, in relation to paragraph 2, these divines talk about their own belief. Their followers listen and they believe the divines. They, too, become attached to these ideas, and their hearts are effected. When they see someone come along who believes otherwise, they attack them.

Remember, you can only see someone as an enemy if you believe that they are trying to take something you have. By being "detached from all that is in heaven and on earth", you can no longer see anyone as an enemy.

This is a crucial concept for searching for the truth. It is an essential element for consultation. And it is an important ingredient for world peace.

And all of this is but one of the elements of the teachings of Baha'u'llah.

Paragraph 82

It behooveth us, therefore, to make the utmost endeavour, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. And should we ask for a testimony of His truth, we should content ourselves with one, and only one; that thereby we may attain unto Him Who is the Fountain-head of infinite grace, and in Whose presence all the world’s abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto our own idle fancy.


Here is the ninth of those twelve paragraphs that look at the phrase "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."

Baha'u'llah is, in one sense, reminding us we have to work hard, and rely on God's grace, to avoid these dark clouds that He has just mentioned in the previous paragraph. He also reminds us that we should not rely on our own deficient standards as a measuring stick for proof. After all, we are prone to error. We are, however, allowed to ask for a testimony of His truth. With wonderful patience and bountifulness, He is freeing us from the injunction by the Bab to not ask for any proof. But we are to only ask for one. After all, if you don't recognize Him after one, when will you recognize? Too often we ask for proof, and then say, 'Oh, that was just coincidence." And then we raise petty objections, never taking the step of recognition.

In all of this, we are reminded of two very different stories.

In the first story, a group of clergy challenged Baha'u'llah, saying that He had to perform a miracle if they were to even think about believing in Him. He agreed to this on one condition. They would need to come together and agree on a single miracle which, if He performed, would suffice for them. They would need to agree to back His claim publicly, if He did as they requested. When this was presented to them as the condition, they were unable to either agree on a single miracle, nor were they willing to back His claim if He did perform it. In short, He called their bluff.

The second story involves Mulla Husayn, the first Letter of the Living and the first to recognize the Bab. Now, before we tell this story, we need to remind you, as well as ourselves, that this is the person with such a high station that Baha'u'llah Himself, later in this very book, says, "But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory." (Wow! We really can't even begin to wrap our heads around this quote.) So were talking about quite a remarkable person here. Now, the story is that later in his life, Mulla Husayn was walking in his home town, passing by the very school in which he began his studies. His companion began to praise the school as the very place in which Mulla Husayn began his journey which resulted in him recognizing the Bab. Mulla Husayn, however, turned to him and said something to the effect of, "No, curses be upon this school, for if it wasn't for what I learned here, I would never have argued with my Lord." You see, when Mulla Husayn sat with the Bab on that fateful night, he presented a list of criteria that the Bab needed to fulfill. That was his question, and the Bab answered, demonstrating that He fulfilled all those criteria. But this wasn't enough. Mulla Husayn said that He should be careful, for this was quite the claim to make. Then Mulla Husayn gave the Bab a notebook filled with questions that he had about the teachings of Shaykh Ahmad and Siyyid Kazim, saying that the Promised One would be able to unravel all these questions he had. The Bab did this, too, but still it wasn't enough. Mulla Husayn then remembered that he wanted the Bab to reveal a commentary on the story of Joseph, as his own teacher had said that the Promised One would do this unasked. Only when the Bab revealed this commentary did Mulla Husayn accept.

The Bab was, of course, being incredibly gracious here. He could have turned Mulla Husayn away saying that it wasn't for the people to test God, but instead allowed Mulla Husayn to come to Him as he would.

Here, years later, Baha'u'llah is reminding us of this, that we are allowed to ask, but should content ourselves with a single proof.

'Abdu'l-Baha also gives us a bit of guidance: "Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God."

At the end of this paragraph, Baha'u'llah reminds us not to cavil, to avoid raising these trivial objections. After all, this is a habit in many cultures. We are always saying, "Oh, but what about this? what about that?" We never really seem to be satisfied. In fact, it can be asked of us when we do this, where is our humility?

"Turn to God," continues 'Abdu'l-Baha, "supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision."



By the way, here is the full quote from 'Abdu'l-Baha that we used above:

God has given man the eye of investigation by which he may see and recognize truth. He has endowed man with ears that he may hear the message of reality and conferred upon him the gift of reason by which he may discover things for himself. This is his endowment and equipment for the investigation of reality. Man is not intended to see through the eyes of another, hear through another’s ears nor comprehend with another’s brain. Each human creature has individual endowment, power and responsibility in the creative plan of God. Therefore depend upon your own reason and judgment and adhere to the outcome of your own investigation; otherwise you will be utterly submerged in the sea of ignorance and deprived of all the bounties of God. Turn to God, supplicate humbly at His threshold, seeking assistance and confirmation, that God may rend asunder the veils that obscure your vision. Then will your eyes be filled with illumination, face to face you will behold the reality of God and your heart become completely purified from the dross of ignorance, reflecting the glories and bounties of the Kingdom. - 'Abdu'l-Baha, Foundations of World Unity, page 75

(We really love "cut and paste".)