Paragraph 191

We have already in the foregoing pages assigned two stations unto each of the Luminaries arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity, We have already explained. “No distinction do We make between any of them.” The other is the station of distinction, and pertaineth to the world of creation and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite Mission, and is entrusted with a particular Revelation. Even as He saith: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”

Now that He has finished His explanation of that first of two stations that the Manifestations hold, that of "essential unity", He is ready to move on to the second, "the station of distinction". But he doesn't just move on to it and leave the other behind. Most of us, if discussing these two stations of the Manifestations of God would discuss one and then the other.

He has fully explained the one station, that of essential unity, and is now ready to discuss the second, that of distinction, but recognizes that it is very easy to forget about the former and become confused. So over the next number of paragraphs He will discuss both of them together. This is another example of His mercy to us, making sure that we don't get lost. But it is also an example of His view of unity. He doesn't even separate the ideas. He discusses one, and then He discusses both together.

Baha'u'llah will discuss these two themes for the next series of paragraphs up to 212. Now again, many commentators have divided this book into very different sections, and that's ok. There is no wrong way to do it. We are opting to include all these paragraphs from 191 through 212 in one section for the reason of method. Remember, our concern is about understanding the methods and arguments Baha'u'llah uses in this book to help the uncle of the Bab move from being a sincere seeker to a confirmed believer. The arguments, in many ways, are fairly straightforward, so our primary concern is the methods He uses. We will discuss this more at length as we get further into it.

But we just want to point out one other thing before we move on. As we were making our outline, we had recognized that He discussed the first station at length and we presumed He would talk about the second. But as we read ahead, that just didn't seem to be the case. It was like when we presumed that the whole of Part Two was about sovereignty, mainly because so many notable scholars said so. In both cases we felt that something wasn't quite right. We had to go back to the detachment He values so highly in Part One. We had to remember not to take "the words... of mortal men as a standard for the true understanding...", including our own. We had to look at this with our own eyes and "meditate profoundly" before coming to this realization. In university, and so many other areas of life, we go from one theme to another, treating them separately. Baha'u'llah is showing us a new way of looking at things, and this is but another example.

For now, though, let's focus on this one paragraph.

The first thing we note is that these two quotes from the Qur'an essentially outline the entire purpose of the next twenty-two paragraphs. “No distinction do We make between any of them.” “Some of the Apostles We have caused to excel the others..."

We have often noticed that He is very particular in His choice of quotes, so we can just presume that these two are here specifically to give us a heads up for where He is going. After all, they are the ones He has chosen to begin this whole section with. "No distinction..." "Some... We have caused to excel the others..."

They are apparently contradictory. No distinction, but some excel the others? Yes. Exactly. These two appear to contradict each other, but He is going to spend over twenty paragraphs showing how they work in tandem. He has already carefully given us a vision of this first concept, that of "no distinction", and is now going to show us how these two ideas work together. And remember, He already knows that if He talks about them separately we are likely to get even more confused. So He talks about them together.

This is so important to keep in mind as we move forward. This is why we are bringing it up again and again here. As we read ahead to figure out where He was going, it became more and more apparent that we needed to keep these two quotes firmly in mind, regularly referring back to them as we read ahead. This was what allowed us to begin to understand His methodology. Two quotes that both refer to the same thing, but from very different angles. No distinction, yet still different.

We know this is not easy, although it may seem like it is to us, given how we are writing about it. But it's not easy. We had to read this over and over, and still got confused about where He was going. However, by highlighting these two quotes, we found something of a guidepost.  They kept us on the right track and allowed us to get a glimmer of His vision. So if you, dear Reader, have trouble following what we are saying, or where He is going, we encourage you to read ahead. And if you do, we would also encourage you to read to paragraph 202, as it seems that He goes on a bit of a tangent after that, even though it is still related to this theme.

Another thing we noticed in this paragraph is the strange path He seems to take in the middle of it. He says, in one sentence, that each Manifestation has:

1. a distinct individuality

2. a definitely prescribed mission

3. a predestined Revelation, and

4. specially designated limitations

In the following sentence He says that they each have:

A. a different name

B. a special attribute

C. a definite Mission, and

D. a particular Revelation

As we have done much earlier in our study of this book, we find that we can link these two lists. We can say that 1 is a, 2 is b, 3 is c, and 4 is d. But as we do so, we find that it is not quite so. Well, it is, but it only seems as if they're not quite lined up. We would expect "mission" to line up with "Mission" and "Revelation" to line up with "Revelation". But they don't. They're one off. Syncopated, if you will.

Why?

For us, it feels as if we are marching forward with His ideas, and then stumble. When you are walking forward and stumble, there are a few things you can do. First, you can stop and get your footing again. Or second, you can fall. But the third option is to allow your momentum to carry you forward and take a few faltering steps as you regain your rhythm. It is that third option that we feel here.

It seems to us that the whole notion of seeing these two quotes as describing the same thing, the oneness of the Manifestations while still acknowledging their differences, is so difficult for so many of us that even here He is recognizing that feeling of discomfort. In fact, He even seems to be encouraging it. That, to us, is how difficult a concept we think this entire section is.

While we could spend a long time talking about how these two lists really do line up, and the truths we can get from it, we will refrain from doing so. Instead, we will encourage you to meditate upon it. Or as He said so often earlier in this volume, "ponder", "reflect", "consider". "Meditate profoundly".

As we move forward in this whole section, we feel that the fog we may be seeing right now will begin to lift, just as it does when the sun begins to rise.

Paragraph 190

By God! This Bird of Heaven, now dwelling upon the dust, can, besides these melodies, utter a myriad songs, and is able, apart from these utterances, to unfold innumerable mysteries. Every single note of its unpronounced utterances is immeasurably exalted above all that hath already been revealed, and immensely glorified beyond that which hath streamed from this Pen. Let the future disclose the hour when the Brides of inner meaning will, as decreed by the Will of God, hasten forth, unveiled, out of their mystic mansions, and manifest themselves in the ancient realm of being. Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit.

Paragraph 30 of 30 on that first of two stations that the Manifestations of God exhibit, the station of "pure abstraction and essential unity". You will note that the vast majority of the book is dedicated to this theme. There are, of course, the thirty paragraphs in this section out the nearly 300 paragraphs in the book. But then there are all those sections in Part One. In paragraphs 6 through 20, He recounts the beginnings of the stories of some of the Messengers of God, showing how they were all persecuted in their time. Then, in paragraphs 24 through 99, He shows how a single passage from the book of Matthew, recounting a prophecy from Jesus, applies not only to Muhammad, but to all the Manifestations, including the Bab. By recognizing this recurring pattern, we are in a far better position to be able to recognize Baha'u'llah. Of course, once we get to Part Two, He further reinforces this theme, explicitly talking about it here, but still referencing it throughout the first 60 paragraphs.

While many have said that the main theme in Part Two is the natural sovereignty of the Messengers of God, we have come to feel that this is not quite accurate. Sure, it is true, and He shows us how the different Messengers can be seen like the different kings that sit on the same throne. When speaking of the King, they can all be seen as the same. They are one and all the King. But each individual king lives in his own time, and has their own peculiar challenges due to the day in which they live. As king, they all share that essential unity.

But then, at the end of paragraph 102, where we first focused on the concept of Part Two being about "sovereignty", He states He is revealing these "mysteries" so that we may "soar on the wings of renunciation to those heights that are veiled from the eyes of men."

As we finish this section on the "essential unity" of the Manifestations of God, are we not beginning to get a glimpse of the magnificence of God? Do we not wonder at the breadth of His love for us? When we see that the Messenger we love is the same as the Messenger loved by our neighbour, do we not begin to get a sense of the complexity of this creation, the intricacy and inter-relatedness of the entire world? Are we not struck with awe at the marvelous understanding of history that is being laid bare before our very eyes? When we renounce our own sense of pride, the belief that our religion is right and everyone else's faith is somehow wrong, when we are detached from the idea of the finality of our own faith, then we can start on that path that leads us to those "heights that are veiled" from us.

We can go into great detail about all the hints to His own upcoming declaration within this paragraph, and compare the many references to the "Bird of Heaven" in this book, not to mention the rest of His Writings. We can begin to look at the "melodies" and "songs", every "single note" within these "unpronounced utterances". We can even write at length about the unveiled Brides and their mansions.

Instead, though, we want to look at that last sentence. "All proclaim His Revelation, and all unfold the mysteries of His Spirit."

This brings us right back to paragraph 107. "How resplendent the luminaries of knowledge that shine in an atom, and how vast the oceans of wisdom that surge within a drop! To a supreme degree is this true of man..." And from paragraph 109, "...of all men, the most accomplished, the most distinguished and the most excellent are the Manifestations of the Sun of Truth."

As we re-read this current paragraph together, we were both struck by how this passage reads like a prayer. This was when we realized how holistic the Writings are. It is almost impossible to separate them into differing categories. And that fits in so well with this whole section. Everything about it is in relation to the oneness of the Manifestations, and so it just makes sense that we would find a similar unity within the writings. Similarly, from those previous paragraphs we get a sense that the world itself also mirrors this unity and oneness. Everything proclaims His Revelation to a greater or lesser degree. Everything, to its own capacity, unfolds the "mysteries of His Spirit".

We are so used to seeing things as separate from everything else, but Baha'u'llah continually shows us the continuity of all creation, from the simplest atom to the Manifestations themselves.

And while there are many other things that can be said about this paragraph, especially in relation to other transitional paragraphs in this book, such as 22, 64, 65, 78, and 99, just to name a few and make our point, we would like to focus on a pattern that we see here. As you may have noticed, this sort of pattern recognition is not something we have talked about for a while, but we want to make sure that we don't forget about this tool for understanding.

Let's take a closer look at those last three sentences: Nothing whatsoever is possible without His permission; no power can endure save through His power, and there is none other God but He. His is the world of creation, and His the Cause of God. All proclaim His Revelation, and all unfold the mysteries of His Spirit.

Focusing on that first one, we notice that it can be divided into three points, and these three points each allude to a different Manifestation of God.

It begins with "Nothing whatsoever is possible without His permission". Now, while it may be a bit of a stretch, this reminds us of the story of Moses, who asked to go to the Promised Land, but was told "no" by God. Permission was not granted.

It continues with "no power can endure save through His power". When we look at that concept of enduring, we think of Jesus and His resurrection. It is only through the power of God that He was able to "endure".

That last part is "there is none other God but He", which, quite naturally, puts us in mind of Muhammad.

In this one sentence, He seems to move us from Moses to Jesus to Muhammad.

From there, He goes on in a separate sentence with "His is the world of Creation", which we feel is an allusion to the Bab, the Primal Point of all creation, and "His is the Cause of God", which brings to our mind Baha'u'llah.

He then concludes with "All proclaim His Revelation, and all unfold the mysteries of His Spirit." To us, this speaks of the universality of religion and where we are heading in the future.

Paragraph 189

We have variously and repeatedly set forth the meaning of every theme, that perchance every soul, whether high or low, may obtain, according to his measure and capacity, his share and portion thereof. Should he be unable to comprehend a certain argument, he may, thus, by referring unto another, attain his purpose. “That all sorts of men may know where to quench their thirst.”

Here we are at paragraph 29 of 30 dedicated that the singular theme, the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. While it would be easy to take this paragraph and the next one and break them out as an interlude between this and the next section, we have opted to leave them here, in this section. 

There is the question, of course, of what He is referring to here. He has "variously and repeatedly set forth the meaning of every theme"? Well, yes.

If we survey what He has written up to this point in His life, we will see that He has done just that. The Hidden Words, The Seven Valleys, The Four Valleys, and Gems of Divine Mysteries, to name a few, were all written before this book. If we read them carefully, we will see that The Seven Valleys and Gems of Divine Mysteries both deal with the same themes as the Kitab-i-Iqan. They just do it in different ways. While the Kitab-i-Iqan is far more cognitive in its approach, even with all the references to the necessity of a pure heart, the Seven Valleys is far more mystical in its language. Both, though, deal with the same issues. Gems of Divine Mysteries lies somewhere in between these two. 

As to the Four Valleys, it looks at the different ways in which people learn about God, so that book can be seen as a guide to understand which of the others will be most effective in guiding the seeker to truth.

And the Hidden Words? Well, Baha'u'llah says it best. It is, in His words, "the inner essence" of that which had been "revealed unto the Prophets of old" and "clothed... in the garment of brevity".

No matter our learning style, no matter our personal preferences for the way we look at the world, Baha'u'llah has a book that will answer our questions.

If the Kitab-i-Iqan is too intellectual for us, with too many references to the Qur'an, we can always look at Gems of Divine Mysteries as another way to understand this particular theme. If the Seven Valleys is too mystical for our liking, if the numerous metaphors just don't click with our way of learning, no problem. We can always read either of the other two. And if we prefer small sound bites that we can mull over during the day, perhaps the Hidden Words will be more to our liking.

If we are sincere in our search, we can find answers to all our questions in any of these volumes. The key, though, is to be sincere. As He repeatedly says in this book, and many others, it is the heart that is of primary importance in understanding His teachings.

It is also important to note that the search is always in relation to the individual. It is not, nor should be, related to anyone else's search. We can never judge another in what they have been able to find. All we can do is look at their actions, or their countenance. If they have not found what we might have discovered, they probably found another pearl in that divine ocean.

This is brought to the fore when He talks about each individual's "measure and capacity". In another famous passage, He says, "The portion of some might lie in the palm of a man’s hand, the portion of others might fill a cup, and of others even a gallon-measure." But even one who has the capacity of a gallon-measure is still not as valuable if that gallon is empty, as compared to the one who only has the capacity of "the palm of a man's hand", but whose hand is full.

In the end, though, what matters is that we know where we can "quench (our) thirst".

Paragraph 188

We seal Our theme with that which was formerly revealed unto Muḥammad that the seal thereof may shed the fragrance of that holy musk which leadeth men unto the Riḍván of unfading splendor. He said, and His Word is the truth: “And God calleth to the Abode of Peace; and He guideth whom He will into the right way.” “For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works.” This He hath revealed that His grace may encompass the world. Praise be to God, the Lord of all being!

We are at paragraph 28 out of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. Just a few paragraphs away from finishing this section.

It is worth pointing out that the word "seal" is used here as an ending, as in sealing an envelope. It is like He is capping off this theme, the theme of the essential unity of the Messengers. And to do that, He is using two statements from Muhammad, both referring to the "Abode of Peace". Why? So that the "beautiful fragrance" from those phrases might lead us to "the Ridvan of unfading splendor".

What is the "Abode of Peace"? It refers to Baghdad. But it is also a possible reference to Jerusalem, which literally means "City of Peace". In yet another sense, it can also refer to the Manifestation Himself. The very name of Noah means "peace".

We can also cast our eyes forward and see that Ridvan is a reference to the garden in Baghdad in which Baha'u'llah will declare His mission. Using the garden reference, we can cast our eyes back again to the Garden of Eden, which is where we first knew peace.

Back and forth, this phrase carries us through religious history.

And the references to God, our Lord? We know that this always refers to the Messenger, the closest that we can come to God. In every Dispensation it is the Messenger who has called us to peace, and who has guided us in the right way. Throughout this whole section, and the vast majority of Part Two, we have seen over and over how we can actually be in the presence of the Messenger, and that their very presence is an "Abode of Peace". The Messenger protects us, yes, but why? Because of our works, our actions.

The phrase "Abode of Peace", you may recall, also occurred in paragraph 22. There He refers to "the immortal fruit" and "the waters of everlasting life which", He says, "are being vouchsafed unto all mankind" from Baghdad, "the Abode of Peace".

In both cases this reference occurs just after He has talked about a number of Manifestations.  First, in paragraph 22, it comes right after He has shown what the beginning of their "story arcs" have in common. Now, with paragraph 188, He is again referencing the "Abode of Peace", Baghdad, after He has talked in depth about their essential unity. In both cases, He helps us recognize their commonalities, which leads us to the recognition of the Bab, but then continues beyond His present day to His own future declaration.

This is another example of His methodology in leading the uncle of the Bab towards recognition. Baha'u'llah, throughout this book, is very systematic. For example, when talking about the similarities between the various Messengers, He gives us a number of examples, chronological in order, which allows us to more easily follow His reasoning. Then, as He approaches the Bab, He alludes to Himself through His presence in Baghdad. He carries us on this grand historical journey, grounding our own beliefs more firmly in the truth, and then allows us to take the last step towards the recognition of His own station.

Now, looking back at this paragraph again, He has shared all of this so that the "holy musk" may be shed from these words of Muhammad. What does that mean?

We think it means by recognizing the importance of Baghdad, we will be led to the Garden of Ridvan, and Baha'u'llah's own impending declaration.

Here we find it is worth recalling the importance of a fragrance, or a perfume, and musk in particular.

Historically, perfume has been used for a number of reasons. It is used to make the environment more pleasant, such as when they burn incense in a church. On a more individual level, it is used to attract others to the one wearing it. But from modern science we also know that our sense of smell can evoke powerful memories and emotions. In a way, this is what Baha'u'llah is doing in this whole section. He is calling to mind our powerful memories of the religion we love. He is stirring our emotions, helping us remember the joy we feel through these stories. And don't forget, our choice of perfume is also very personal, just as our connection to the divine is personal, too.

But why musk? Why that scent that historically was very rare and expensive? Symbolically, musk represented purity, excellence, and a connection to the divine. Muhammad said that we would be like "pure musk" when we got to heaven.

In perfumery musk is often used because it is a fixative. It enhances the other scents in the blend and allows them to last a lot longer, ensuring the scent remains powerful.

So let's look at this analogy once again.

This reference to the "Abode of Peace" can draw our attention to Baha'u'llah, who is living there at that moment. In a very short time He will enter the Ridvan Garden and declare His mission. In this book, though, He is reframing our understanding of the past, putting it into a more coherent whole. He is helping us understand why we are followers of the religion we follow, enhancing our understanding and love of the Messengers we already revere. And all the while, He is drawing us forward in history to the Bab, and also Himself. He is leading us, step by step, to that "Ridvan of unfading splendor".

"Praise be to God, the Lord of all being!"

Paragraph 187

Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith, and their iniquity are all made manifest. Even as it is evident in this day how the people of error are, by their countenance, known and distinguished from the followers of divine Guidance. Were these people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would they find revealed and manifest all the things, be they great or small, that have come to pass in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of God from out their native land; to the opposition and disdainful arrogance of government and people; and to the dwelling and establishment of the Universal Manifestation in an appointed and specially designated land. No man, however, can comprehend this except he who is possessed of an understanding heart.

 

We are at paragraph 27 out of the thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. It is really amazing how much He has touched on in these paragraphs. And while it may not seem like these various points are related to the topic of "pure abstraction and essential unity", when we pause and consider each point, we will readily discover that they are all part of this more general theme.

He begins this paragraph with a point that is not brought up in other places in this book, at least not as often. That is the concept of people being judged by their countenance.

This is truly fascinating.

What is meant by it? How is it that people can be judged by their countenance?

To start, He points out three different types of people and their countenances. Those that show "misbelief", or believe something that is incorrect. A simple mistake. Those that show "faith", or a trust in God and His Messenger. And those that show "iniquity", or immoral deeds. One is wrong, one is correct, and one is deliberate in its bad action.

The difference between these three is shown in our countenance, our facial expression. But more than that,the word itself is rooted in the old word meaning our behaviour. It has the additional meaning of support, as in countenancing a situation.

But let's take it as meaning our expression. What happens if we do that?

If we consider the photos of the race unity movement in the US in the 1950s and 1960s, we may notice something unusual. Those that were protesting integration, those that were fighting to maintain the social inequality by denying the Black people their right to partake fully in society, are filled with an intense anger. They look almost demonic in their expressions.

However, if we look at the photos of the same time period of those who were standing up for equality, for the recognition of the Black people as equal citizens, we notice something very different. They did not appear to be angry. The vast majority show a grim, but hopeful, determination.

Those that put their trust in their particular dogma, whether it is a belief in racial superiority or political supremacy, tend to resemble, in our opinion, medieval demons when their belief is questioned or challenged.

But those that put their trust in the Word of God, who understand that the world is moving towards this greater unity, who look past their own wants and desires and instead look to the well-being of the human family? They tend to look more peaceful in these pictures. They are the ones who more resolutely put their foot forward one difficult step at a time, trusting that their efforts will bear fruit.

Throughout the earlier paragraphs in this book, Baha'u'llah has regularly referred to the countenances of the various Manifestations, and their nearest followers. He has referred to the "countenance of Hud", "the countenance of the Friend of God", "Mary, that veiled and immortal Countenance", and on and on. He speaks at length about how we "will behold the countenance of the promised One". Here, though, He begins to talk about the countenance of the regular folk like us.

In the Tanakh, the Old Testament, there is a reference to the oiling of the face in times of celebration. This had the effect of making the face glow, as if in the divine Presence. It also had the effect of highlighting every movement of the face, exposing our feelings. In effect, it laid bare the soul. Today, however, we powder the skin. We put on a mask that hides both our blemishes and our emotions. Baha'u'llah seems to be saying, here, that we cannot hide our emotions, that our emotions, our very soul, is exposed for all to see.

In other areas, Baha'u'llah likens the heart to a mirror, reflecting the light of God. Perhaps what He is saying is that our heart and face, just like the oiled faces of old, will show to those that look what we are truly feeling.

Babies, when confronted with something unusual, will automatically look into the face of their parents. This is a natural reaction. They are looking for reassurance, for even at so young an age, we have learned that we can read the face of our parents. This is something we still have, even though we don't often think about it. We look into a lover's eyes to verify their sincerity. We look into the eyes of someone who is a possible threat to see how serious of a threat they really are. We are searching their countenance using all the skills we developed when we were just a baby. And you know what? It still works. We can read their intentions, if we only look. "All the faces are dark", writes 'Abdu'l-Baha, "except the face which is the mirror of the light of the love of divinity... When the heart hath become clear and pure then the face will become illuminated, because the face is the mirror of the heart."

Baha'u'llah then finishes with two more interesting points. The first begins in the middle when He is describing the things that occur in many Revelations. If we consider the point of the Manifestation being kicked out of their home land, and the general opposition they face, we can see that He is also describing His circumstances at the time this book was written.

The second point is the reference to the "understanding heart". We could go on and on about it. We could cite the first Hidden Word which talks about a "pure, kindly, and radiant heart", or even that beautiful line from a few paragraphs earlier, "reading, without understanding, is of no abiding profit", but this would make this post go on for way too long. Instead, just reference the heart in this book, and you will begin to see how important this is. And if the eyes are the mirror of the soul, the face, as the Master say, is the mirror of the heart.

Paragraph 186

And it came to pass that on a certain day a needy man came to visit this Soul, craving for the ocean of His knowledge. While conversing with him, mention was made concerning the signs of the Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and understanding, certain truths of Science and ancient Wisdom. We then asked him saying: “Hast thou not read the Qur'an, and art thou not aware of this blessed verse: ‘On that day shall neither man nor spirit be asked of his sin’? Dost thou not realize that by ‘asking’ is not meant asking by tongue or speech, even as the verse itself doth indicate and prove? For afterward it is said: ‘By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.’”

 

Paragraph 26 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God.

This paragraph reads like a story, mainly because it is. Baha'u'llah is recounting another teaching experience in which He was asked some of the same questions He has been asked by the uncle of the Bab. As He tells it, He points out a few interesting details. First, this man "urged" Baha'u'llah for explanations. Then Baha'u'llah responds "to the measure of his capacity and understanding", not overwhelming this individual with too much information. He then gently rebukes him, asking if he is aware of a particular verse in the Qur'an that is relevant to his question. As usual, our main question is what we can learn from this example.

While we could talk about a number of things, such as the use of the word "ocean" and how it brings us right back to paragraph 1 with the "shores of the ocean of true understanding", or perhaps the significance of the order of "the Day of Judgment, Resurrection, Revival, and Reckoning", we want to really focus on the dynamic between the two of them. As our main concern is what we can learn about the methods Baha'u'llah uses in helping the uncle move from being a sincere seeker to a confirmed believer, this seems most appropriate to us.

The first thing we notice is that this appears to have been a pleasant conversation, likely over tea or something, and then "mention was made" of a topic which Baha'u'llah seized upon for the education of this soul.

It is obvious from the context that this man already recognized something of the wisdom and knowledge of Baha'u'llah, for why else would he "urge" Him to "explain" these things?

This is the first point that jumps out to us. The conversation is not forced. Baha'u'llah is not hijacking the conversation to His own purpose. It is flowing naturally, and responds to the needs of the other person.

The next point is that He responds to this man's question with a some "truths of Science and ancient Wisdom". We don't know what truths He shared, but it feels as if He has answered this man's questions already.

It is only after this that He adds something of a postscript. He "then asked him" about this verse from the Qur'an. Why? Was His previous response not enough? Or was it not from sacred Text, and He is now quoting the Word of God to make up for that? Who knows?

Regardless, why this particular quote?

Instead of going into a possible explanation of this quote, for Baha'u'llah will go into it more in the next paragraph, let's take a glance at the context of this quote.

First, Baha'u'llah appears to be doing the same thing He has done with this book. He is beginning with things this man already believes, or so we surmise. Just as this book began with a recounting of the Messengers the uncle already recognized, Baha'u'llah is beginning His response to this man with "certain truths" he likely already recognizes.

But then He seems to take a bit of turn by quoting this verse from the Qur'an.

Surih 55, from which this verse comes, is filled with the question, "Which of God's favours will you deny?" Over and over this question is repeated throughout the Surih.

So why does Baha'u'llah cite this verse? The entire Surih seems to do the same thing that Baha'u'llah is doing. It begins with things the reader already knows and agrees with, and then guides them forward to a new and better understanding.

While we do not know how traditional Islamic theology interprets this verse, we presume it is in the literal sense. We guess that He is correcting it by offering a spiritual understanding of this verse, and citing the next verse in support of this.

By first speaking about scientific truths this man already understands, and ancient wisdoms he likely already agrees with, Baha'u'llah is gently moving him forward by reminding him of a relevant verse that is obviously spiritual in its application, as evidenced by the verse that comes right after it.

This paves the way for a spiritual understanding of "the Day of Judgment, Resurrection, Revival, and Reckoning".

Anything else we can offer on this is really talked about more in the next paragraph.

Paragraph 185

Twelve hundred and eighty years have passed since the dawn of the Muḥammadan Dispensation, and with every break of day, these blind and ignoble people have recited their Qur’án, and yet have failed to grasp one letter of that Book! Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading, without understanding, is of no abiding profit unto man.

We are now at paragraph 25 out of thirty paragraphs that look at the station of "pure abstraction and essential unity", the first of the two stations of the Manifestations of God. It is interesting to remember this with each succeeding paragraph, and try to understand how it all relates to this singular theme. How does this one, this paragraph, relate to the theme?

Let's start at that first sentence. He refers to these people as "blind and ignoble". He has already covered "blind" in many paragraphs throughout this book, often referring to the phrase about having eyes but not seeing.

What about "ignoble"? This is interesting, as we find this famous passage from the Hidden Words, written around the same time as this book: "Noble have I created thee, yet thou hast abased thyself."

Here we are told that we are inherently noble, created that way. But, He points out, we have abased ourselves. God didn't abase us. We did. How?

Throughout these recent paragraphs He has regularly talked about those people that have not grasped the underlying purpose of religion. He talked about how they have fallen prey to those "divines and doctors... who, because of their want of discernment and their love and eagerness for leadership, have failed to submit to the Cause of God". He says that these people, who have fallen prey to such misguided leaders, "have placed themselves unreservedly under the authority of these pompous and hypocritical leaders". He then accuses these same people of having "no sight, no hearing, no heart, of their own to distinguish truth from falsehood". He further said these people "cling to those verses... and... traditions... which they have found to accord with their inclinations and interests, and... reject those which are contrary to their selfish desires."

They have truly abased themselves. They have allowed others, as mentioned in the previous few paragraphs, to dictate how they are to see the world. It is a willful blindness, a purposeful denial of seeing the world for ourselves. This is not noble, for they are abdicating that God-given right of free will.

He goes on, in this same paragraph, to say that "they have failed to grasp one letter" of their holy scriptures.

What does this mean? It probably does not mean that they are illiterate, for they read the Writings every morning. But He uses the word "grasp", which means to fully comprehend. So what is it that they do not fully comprehend?

We like to look at Christianity as our example. Everything in the message of Jesus, for example, is all about love. If we were to interpret anything in the Bible that leads us to something other than love, we have misunderstood it. It really is that simple.

Similarly, everything in the Baha'i Writings is all about unity. If we interpret anything in the Writings for ourselves that does not lead us to unity, then we are guaranteed that we have missed the essential point.

This is why this section is so important in this book. It is why we feel He spends so much time on this theme, for it is the essential theme of the entire Faith.

Every Faith has its own essential message, and it seems that the Messengers come to remind us of this. We, as humanity, often veer off from that essential message and it is the next Messenger that calls us back. And then, like any good teacher, after correcting our mistakes, they show us the next steps we need to take.

This seems to be the recurring pattern.

Perhaps that is why, at the end of this passage, He reminds us that "reading, without understanding, is of no abiding profit unto man".

"Abiding" is another interesting word, especially in this context. As an adjective, it means long lasting or enduring. If we get just a surface understanding, it might change our behaviour for a short time, but it sure won't be enduring.

As we dive deeper into the ocean of these Writings, we will find more and more mysteries, as we have found time and again. Whether it is the development of the metaphors or the movement of the nouns, there are layers upon layers of meaning in the Writings.

It also reminds us of one of our favourite quotes from Mark Twain. He said, "The man who does not read has no advantage over the man who cannot read."

Similarly, the one who only glances at the Writings without taking the time to dive into them does not have any significant advantage over the one who does not read them. It is like having a gold mine, in which you know there are treasures to be found, but not taking the time to find them.

Going right back to the beginning of this book, He has told us that this is about getting to the "shores of the Ocean of true understanding". Then He told us to "Consider the past...", "Ponder... and reflect..." He asks us to acquaint ourselves with the stories of the Messengers and their sufferings. He tells us to meditate and consider over and over again. He wants us to work for it, for there is no other way to have it truly impact our life.

For centuries, the followers of different religions were told to recite the sacred verses in languages they didn't understand. Whether it was Catholics reciting the Bible in Latin, or Muslims reading in Arabic, to the ones reading they were no more than senseless syllables. Sacred, yes, but with no inherent meaning beyond their sacredness.

There is a great story of the Bab from when He was a child. He had gone to school and was told to recite the opening words of the Qur'an. The words were in Arabic, but He only spoke Persian. And so He refused. He said that He would not recite them unless He was told what they meant. His teacher pretended to not know, and the Bab, six years-old or so at the time, said that He knew and would explain them, if the teacher wanted. The teacher, likely amused, said yes. The Bab then went on to explain them in a way that truly impressed the teacher, so much so that years later he still recalled this event.

For us, this is a great example of not being willing to read something without understanding it.