The Kitab-i-Iqan Part 4

Strive, therefore, O my brother, to grasp the meaning of "Resurrection,"

and cleanse thine ears from the idle sayings of these rejected people.

Shouldst thou step into the realm of complete detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection more awful than this Resurrection can ever be conceived. One righteous work performed in this Day, equalleth all the virtuous acts which for myriads of centuries men have practised-nay, We ask forgiveness of G.o.d for such a comparison! For verily the reward which such a deed deserveth is immensely beyond and above the estimate of men. Inasmuch as these undiscerning and wretched souls have failed to apprehend the true meaning of "Resurrection" and of the "attainment unto the divine Presence," they therefore have remained utterly deprived of the grace thereof. Although the sole and fundamental purpose of all learning, and the toil and labour thereof, is attainment unto, and the recognition of, this station, yet they are all immersed in the pursuit of their material studies. They deny themselves every moment of leisure, and utterly ignore Him, Who is the Essence of all learning, and the one Object of their quest! Methinks, their lips have never touched the cup of divine Knowledge, nor do they seem to have attained even a dewdrop of the showers of heavenly grace.

Consider, how can he that faileth in the day of G.o.d's Revelation to attain unto the grace of the "Divine Presence" and to recognize His Manifestation, be justly called learned, though he may have spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men? It is surely evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the most unlettered of all men, if he be honoured with this supreme distinction, he verily is accounted as one of those divinely-learned men whose knowledge is of G.o.d; for such a man hath attained the acme of knowledge, and hath reached the furthermost summit of learning.

This station is also one of the signs of the Day of Revelation; even as it is said: "The abased amongst you, He shall exalt; and they that are exalted, He shall abase." And likewise, He hath revealed in the Qur'an: "And We desire to show favour to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs."(110) It hath been witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from the scroll of the glorious and learned. And how many of the ignorant who, by reason of their acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus, "What He pleaseth will G.o.d abrogate or confirm: for with Him is the Source of Revelation."(111) Therefore, it hath been said: "To seek evidence, when the Proof hath been established is but an unseemly act, and to be busied with the pursuit of knowledge when the Object of all learning hath been attained is truly blameworthy." Say O people of the earth! Behold this flamelike Youth that speedeth across the limitless profound of the Spirit, heralding unto you the tidings: "Lo: the Lamp of G.o.d is s.h.i.+ning," and summoning you to heed His Cause which, though hidden beneath the veils of ancient splendour, s.h.i.+neth in the land of 'Iraq above the day-spring of eternal holiness.

O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qur'an, were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst a.s.suredly find unnumbered doors of knowledge set open before thee. Thou wouldst certainly recognize that all these things which have in this day hindered this people from attaining the sh.o.r.es of the ocean of eternal grace, the same things in the Mu?ammadan Dispensation prevented the people of that age from recognizing that divine Luminary, and from testifying to His truth. Thou wilt also apprehend the mysteries of "return" and "revelation," and wilt securely abide within the loftiest chambers of cert.i.tude and a.s.surance.

And it came to pa.s.s that on a certain day a number of the opponents of that peerless Beauty, those that had strayed far from G.o.d's imperishable Sanctuary, scornfully spoke these words unto Mu?ammad: "Verily, G.o.d hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour."(112) The purport of this verse is that G.o.d hath covenanted with them that they should not believe in any messenger unless he work the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as they had heard it recounted in the story of Abel, which story is recorded in the scriptures. To this, Mu?ammad, answering, said: "Already have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth."(113) And now, be fair; How could those people living in the days of Mu?ammad have existed, thousands of years before, in the age of Adam or other Prophets? Why should Mu?ammad, that Essence of truthfulness, have charged the people of His day with the murder of Abel or other Prophets?

Thou hast none other alternative except to regard Mu?ammad as an impostor or a fool-which G.o.d forbid!-or to maintain that those people of wickedness were the self-same people who in every age opposed and caviled at the Prophets and Messengers of G.o.d, till they finally caused them all to suffer martyrdom.

Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of mercy, may waft upon thee the fragrance of the Beloved's utterance, and cause thy soul to attain the Ridvan of understanding. As the wayward of every age have failed to fathom the deeper import of these weighty and pregnant utterances, and imagined the answer of the Prophets of G.o.d to be irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to those Essences of knowledge and understanding.

Likewise, Mu?ammad, in another verse, uttereth His protest against the people of that age. He saith: "Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of G.o.d on the infidels!"(114) Reflect how this verse also implieth that the people living in the days of Mu?ammad were the same people who in the days of the Prophets of old contended and fought in order to promote the Faith, and teach the Cause, of G.o.d. And yet, how could the generations living at the time of Jesus and Moses, and those who lived in the days of Mu?ammad, be regarded as being actually one and the same people? Moreover, those whom they had formerly known were Moses, the Revealer of the Pentateuch, and Jesus, the Author of the Gospel. Notwithstanding, why did Mu?ammad say: "When He of Whom they had knowledge came unto them"-that is Jesus or Moses-"they disbelieved in Him?" Was not Mu?ammad to outward seeming called by a different name? Did He not come forth out of a different city?

Did He not speak a different language, and reveal a different Law? How then can the truth of this verse be established, and its meaning be made clear?

Strive therefore to comprehend the meaning of "return" which hath been so explicitly revealed in the Qur'an itself, and which none hath as yet understood. What sayest thou? If thou sayest that Mu?ammad was the "return" of the Prophets of old, as is witnessed by this verse, His Companions must likewise be the "return" of the bygone Companions, even as the "return" of the former people is clearly attested by the text of the above-mentioned verses. And if thou deniest this, thou hast surely repudiated the truth of the Qur'an, the surest testimony of G.o.d unto men.

In like manner, endeavour to grasp the significance of "return,"

"revelation," and "resurrection," as witnessed in the days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the "return" of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine Knowledge; that perchance thou mayest, through the power of G.o.d and the light of divine guidance, distinguish the Morn of everlasting splendour from the darksome night of error.

Furthermore, it is evident to thee that the Bearers of the trust of G.o.d are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Bearers of a new Message. Inasmuch as these Birds of the Celestial Throne are all sent down from the heaven of the Will of G.o.d, and as they all arise to proclaim His irresistible Faith, they therefore are regarded as one soul and the same person. For they all drink from the one Cup of the love of G.o.d, and all partake of the fruit of the same Tree of Oneness. These Manifestations of G.o.d have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attribute, thou hast not erred from the truth. Even as He hath revealed: "No distinction do We make between any of His Messengers!"(115) For they one and all summon the people of the earth to acknowledge the Unity of G.o.d, and herald unto them the Kawthar of an infinite grace and bounty.

They are all invested with the robe of Prophethood, and honoured with the mantle of glory. Thus hath Mu?ammad, the Point of the Qur'an, revealed: "I am all the Prophets." Likewise, He saith: "I am the first Adam, Noah, Moses, and Jesus." Similar statements have been made by 'Ali. Sayings such as this, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of G.o.d's immortal utterance, and the Treasuries of the gems of divine knowledge, and have been recorded in the scriptures. These Countenances are the recipients of the Divine Command, and the day-springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: "Our Cause is but one."(116) Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imams of the Mu?ammadan Faith, those lamps of cert.i.tude, have said: "Mu?ammad is our first, Mu?ammad our last, Mu?ammad our all."

It is clear and evident to thee that all the Prophets are the Temples of the Cause of G.o.d, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of being, those Luminaries of infinite and immeasurable splendour. Wherefore, should one of these Manifestations of Holiness proclaim saying: "I am the return of all the Prophets," He verily speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established. Inasmuch as the return of the Prophets of G.o.d, as attested by verses and traditions, hath been conclusively demonstrated, the return of their chosen ones also is therefore definitely proven. This return is too manifest in itself to require any evidence or proof. For instance, consider that among the Prophets was Noah. When He was invested with the robe of Prophethood, and was moved by the Spirit of G.o.d to arise and proclaim His Cause, whoever believed in Him and acknowledged His Faith, was endowed with the grace of a new life. Of him it could be truly said that he was reborn and revived, inasmuch as previous to his belief in G.o.d and his acceptance of His Manifestation, he had set his affections on the things of the world, such as attachment to earthly goods, to wife, children, food, drink, and the like, so much so that in the day-time and in the night season his one concern had been to ama.s.s riches and procure for himself the means of enjoyment and pleasure. Aside from these things, before his partaking of the reviving waters of faith, he had been so wedded to the traditions of his forefathers, and so pa.s.sionately devoted to the observance of their customs and laws, that he would have preferred to suffer death rather than violate one letter of those superst.i.tious forms and manners current amongst his people. Even as the people have cried: "Verily we found our fathers with a faith, and verily, in their footsteps we follow."(117)

These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of cert.i.tude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save G.o.d! So overpowering was their yearning for G.o.d, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of "rebirth" and "return"? Hath it not been witnessed that these same people, ere they were endued with the new and wondrous grace of G.o.d, sought through innumerable devices, to ensure the protection of their lives against destruction? Would not a thorn fill them with terror, and the sight of a fox put them to flight?

But once having been honoured with G.o.d's supreme distinction, and having been vouchsafed His bountiful grace, they would, if they were able, have freely offered up ten thousand lives in His path! Nay, their blessed souls, contemptuous of the cage of their bodies, would yearn for deliverance. A single warrior of that host would face and fight a mult.i.tude! And yet, how could they, but for the transformation wrought in their lives, be capable of manifesting such deeds which are contrary to the ways of men and incompatible with their worldly desires?

It is evident that nothing short of this mystic transformation could cause such spirit and behaviour, so utterly unlike their previous habits and manners, to be made manifest in the world of being. For their agitation was turned into peace, their doubt into cert.i.tude, their timidity into courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye, trans.m.u.teth the souls of men!

For instance, consider the substance of copper. Were it to be protected in its own mine from becoming solidified, it would, within the s.p.a.ce of seventy years, attain to the state of gold. There are some, however, who maintain that copper itself is gold, which by becoming solidified is in a diseased condition, and hath not therefore reached its own state.

Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the state of gold, and will traverse the seventy-year stages in a single moment. Could this gold be called copper?

Could it be claimed that it hath not attained the state of gold, whilst the touch-stone is at hand to a.s.say it and distinguish it from copper?

Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of knowledge, illuminates the darkness of night with the resplendence of the morn, guideth the wanderer in the wilderness of doubt to the well-spring of the Divine Presence and Fount of cert.i.tude, and conferreth upon mortal souls the honour of acceptance into the Ridvan of immortality. Now, could this gold be thought to be copper, these people could likewise be thought to be the same as before they were endowed with faith.

O brother, behold how the inner mysteries of "rebirth," of "return," and of "resurrection" have each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and unravelled before thine eyes. G.o.d grant that through His gracious and invisible a.s.sistance, thou mayest divest thy body and soul of the old garment, and array thyself with the new and imperishable attire.

Therefore, those who in every subsequent Dispensation preceded the rest of mankind in embracing the Faith of G.o.d, who quaffed the clear waters of knowledge at the hand of the divine Beauty, and attained the loftiest summits of faith and cert.i.tude, these can be regarded, in name, in reality, in deeds, in words, and in rank, as the "return" of those who in a former Dispensation had achieved similar distinctions. For whatsoever the people of a former Dispensation have manifested, the same hath been shown by the people of this latter generation. Consider the rose: whether it blossometh in the East or in the West, it is none the less a rose. For what mattereth in this respect is not the outward shape and form of the rose, but rather the smell and fragrance which it doth impart.

Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers of one Truth, and that thou mayest apprehend the mystic "return" of the Words of G.o.d as unfolded by these utterances. Reflect for a while upon the behaviour of the companions of the Mu?ammadan Dispensation. Consider how, through the reviving breath of Mu?ammad, they were cleansed from the defilements of earthly vanities, were delivered from selfish desires, and were detached from all else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy Presence-the Presence of G.o.d Himself-how they renounced the world and all that is therein, and sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. And now, observe the "return" of the self-same determination, the self-same constancy and renunciation, manifested by the companions of the Point of the Bayan.(118) Thou hast witnessed how these companions have, through the wonders of the grace of the Lord of Lords, hoisted the standards of sublime renunciation upon the inaccessible heights of glory. These Lights have proceeded from but one Source, and these fruits are the fruits of one Tree. Thou canst discern neither difference nor distinction among them. All this is by the grace of G.o.d! On whom He will, He bestoweth His grace. Please G.o.d, that we avoid the land of denial, and advance into the ocean of acceptance, so that we may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of variation and oneness, of limitation and detachment, and wing our flight unto the highest and innermost sanctuary of the inner meaning of the Word of G.o.d.

From these statements therefore it hath been made evident and manifest that should a Soul in the "End that knoweth no end" be made manifest, and arise to proclaim and uphold a Cause which in "the Beginning that hath no beginning" another Soul had proclaimed and upheld, it can be truly declared of Him Who is the Last and of Him Who was the First that they are one and the same, inasmuch as both are the Exponents of one and the same Cause. For this reason, hath the Point of the Bayan-may the life of all else but Him be His sacrifice!-likened the Manifestations of G.o.d unto the sun which, though it rise from the "Beginning that hath no beginning"

until the "End that knoweth no end," is none the less the same sun. Now, wert thou to say, that this sun is the former sun, thou speakest the truth; and if thou sayest that this sun is the "return" of that sun, thou also speakest the truth. Likewise, from this statement it is made evident that the term "last" is applicable to the "first," and the term "first"

applicable to the "last;" inasmuch as both the "first" and the "last" have risen to proclaim one and the same Faith.

Notwithstanding the obviousness of this theme, in the eyes of those that have quaffed the wine of knowledge and cert.i.tude, yet how many are those who, through failure to understand its meaning, have allowed the term "Seal of the Prophets" to obscure their understanding, and deprive them of the grace of all His manifold bounties! Hath not Mu?ammad, Himself, declared: "I am all the Prophets?" Hath He not said as We have already mentioned: "I am Adam, Noah, Moses, and Jesus?" Why should Mu?ammad, that immortal Beauty, Who hath said: "I am the first Adam" be incapable of saying also: "I am the last Adam"? For even as He regarded Himself to be the "First of the Prophets"-that is Adam-in like manner, the "Seal of the Prophets" is also applicable unto that Divine Beauty. It is admittedly obvious that being the "First of the Prophets," He likewise is their "Seal."

The mystery of this theme hath, in this Dispensation, been a sore test unto all mankind. Behold, how many are those who, clinging unto these words, have disbelieved Him Who is their true Revealer. What, We ask, could this people presume the terms "first" and "last"-when referring to G.o.d-glorified be His Name!-to mean? If they maintain that these terms bear reference to this material universe, how could it be possible, when the visible order of things is still manifestly existing? Nay, in this instance, by "first" is meant no other than the "last" and by "last" no other than the "first."

Even as in the "Beginning that hath no beginnings" the term "last" is truly applicable unto Him who is the Educator of the visible and of the invisible, in like manner, are the terms "first" and "last" applicable unto His Manifestations. They are at the same time the Exponents of both the "first" and the "last." Whilst established upon the seat of the "first," they occupy the throne of the "last." Were a discerning eye to be found, it will readily perceive that the exponents of the "first" and the "last," of the "manifest" and the "hidden," of the "beginning" and the "seal" are none other than these holy Beings, these Essences of Detachment, these divine Souls. And wert thou to soar in the holy realm of "G.o.d was alone, there was none else besides Him," thou wilt find in that Court all these names utterly non-existent and completely forgotten. Then will thine eyes no longer be obscured by these veils, these terms, and allusions. How ethereal and lofty is this station, unto which even Gabriel, unshepherded, can never attain, and the Bird of Heaven, una.s.sisted, can never reach!

And, now, strive thou to comprehend the meaning of this saying of 'Ali, the Commander of the Faithful: "Piercing the veils of glory, unaided."

Among these "veils of glory" are the divines and doctors living in the days of the Manifestation of G.o.d, who, because of their want of discernment and their love and eagerness for leaders.h.i.+p, have failed to submit to the Cause of G.o.d, nay, have even refused to incline their ears unto the divine Melody. "They have thrust their fingers into their ears."(119) And the people also, utterly ignoring G.o.d and taking them for their masters, have placed themselves unreservedly under the authority of these pompous and hypocritical leaders, for they have no sight, no hearing, no heart, of their own to distinguish truth from falsehood.

Notwithstanding the divinely-inspired admonitions of all the Prophets, the Saints, and Chosen ones of G.o.d, enjoining the people to see with their own eyes and hear with their own ears, they have disdainfully rejected their counsels and have blindly followed, and will continue to follow, the leaders of their Faith. Should a poor and obscure person, dest.i.tute of the attire of men of learning, address them saying: "Follow ye, O people! the Messengers of G.o.d,"(120) they would, greatly surprised at such a statement, reply: "What! Meanest thou that all these divines, all these exponents of learning, with all their authority, their pomp and pageantry, have erred, and failed to distinguish truth from falsehood? Dost thou, and people like thyself, pretend to have comprehended that which they have not understood?" If numbers and excellence of apparel be regarded as the criterions of learning and truth, the peoples of a bygone age, whom those of today have never surpa.s.sed in numbers, magnificence and power, should certainly be accounted a superior and worthier people.

It is clear and evident that whenever the Manifestations of Holiness were revealed, the divines of their day have hindered the people from attaining unto the way of truth. To this testify the records of all the scriptures and heavenly books. Not one Prophet of G.o.d was made manifest Who did not fall a victim to the relentless hate, to the denunciation, denial, and execration of the clerics of His day! Woe unto them for the iniquities their hands have formerly wrought! Woe unto them for that which they are now doing! What veils of glory more grievous than these embodiments of error! By the righteousness of G.o.d! to pierce such veils is the mightiest of all acts, and to rend them asunder the most meritorious of all deeds!

May G.o.d a.s.sist us and a.s.sist you, O concourse of the Spirit! that perchance ye may in the time of His Manifestation be graciously aided to perform such deeds, and may in His days attain unto the Presence of G.o.d.

Furthermore, among the "veils of glory" are such terms as the "Seal of the Prophets" and the like, the removal of which is a supreme achievement in the sight of these base-born and erring souls. All, by reason of these mysterious sayings, these grievous "veils of glory," have been hindered from beholding the light of truth. Have they not heard the melody of that bird of Heaven,(121) uttering this mystery: "A thousand Fatimihs I have espoused, all of whom were the daughters of Mu?ammad, Son of 'Abdu'llah, the 'Seal of the Prophets?'" Behold, how many are the mysteries that lie as yet unravelled within the tabernacle of the knowledge of G.o.d, and how numerous the gems of His wisdom that are still concealed in His inviolable treasuries! Shouldest thou ponder this in thine heart, thou wouldst realize that His handiwork knoweth neither beginning nor end. The domain of His decree is too vast for the tongue of mortals to describe, or for the bird of the human mind to traverse; and the dispensations of His providence are too mysterious for the mind of man to comprehend. His creation no end hath overtaken, and it hath ever existed from the "Beginning that hath no beginning"; and the Manifestations of His Beauty no beginning hath beheld, and they will continue to the "End that knoweth no end." Ponder this utterance in thine heart, and reflect how it is applicable unto all these holy Souls.

Likewise, strive thou to comprehend the meaning of the melody of that eternal beauty, ?usayn, son of 'Ali, who, addressing Salman, spoke words such as these: "I was with a thousand Adams, the interval between each and the next Adam was fifty thousand years, and to each one of these I declared the Successors.h.i.+p conferred upon my father." He then recounteth certain details, until he saith: "I have fought one thousand battles in the path of G.o.d, the least and most insignificant of which was like the battle of _Kh_aybar, in which battle my father fought and contended against the infidels." Endeavour now to apprehend from these two traditions the mysteries of "end," "return," and "creation without beginning or end."

O my beloved! Immeasurably exalted is the celestial Melody above the strivings of human ear to hear or mind to grasp its mystery! How can the helpless ant step into the court of the All-Glorious? And yet, feeble souls, through lack of understanding, reject these abstruse utterances, and question the truth of such traditions. Nay, none can comprehend them save those that are possessed of an understanding heart. Say, He is that End for Whom no end in all the universe can be imagined, and for Whom no beginning in the world of creation can be conceived. Behold, O concourse of the earth, the splendours of the End, revealed in the Manifestations of the Beginning!

How strange! These people with one hand cling to those verses of the Qur'an and those traditions of the people of cert.i.tude which they have found to accord with their inclinations and interests, and with the other reject those which are contrary to their selfish desires. "Believe ye then part of the Book, and deny part?"(122) How could ye judge that which ye understand not? Even as the Lord of being hath in His unerring Book, after speaking of the "Seal" in His exalted utterance: "Mu?ammad is the Apostle of G.o.d and the Seal of the Prophets,"(123) hath revealed unto all people the promise of "attainment unto the divine Presence." To this attainment to the presence of the immortal King testify the verses of the Book, some of which We have already mentioned. The one true G.o.d is My witness!

Nothing more exalted or more explicit than "attainment unto the divine Presence" hath been revealed in the Qur'an. Well is it with him that hath attained thereunto, in the day wherein most of the people, even as ye witness, have turned away therefrom.

And yet, through the mystery of the former verse, they have turned away from the grace promised by the latter, despite the fact that "attainment unto the divine Presence" in the "Day of Resurrection" is explicitly stated in the Book. It hath been demonstrated and definitely established, through clear evidences, that by "Resurrection" is meant the rise of the Manifestation of G.o.d to proclaim His Cause, and by "attainment unto the divine Presence" is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, "No vision taketh in Him, but He taketh in all vision."(124) Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term "seal," and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence. "If G.o.d should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them."(125) But apart from all these things, had this people attained unto a drop of the crystal streams flowing from the words: "G.o.d doeth whatsoever He willeth, and ordaineth whatsoever He pleaseth," they would not have raised any unseemly cavils, such as these, against the focal Center of His Revelation. The Cause of G.o.d, all deeds and words, are held within the grasp of His power. "All things lie imprisoned within the hollow of His mighty Hand; all things are easy and possible unto Him." He accomplisheth whatsoever He willeth, and doeth all that He desireth. "Whoso sayeth 'why'

or 'wherefore' hath spoken blasphemy!" Were these people to shake off the slumber of negligence and realize that which their hands have wrought, they would surely perish, and would of their own accord cast themselves into fire-their end and real abode. Have they not heard that which He hath revealed: "He shall not be asked of His doings?"(126) In the light of these utterances, how can man be so bold as to question Him, and busy himself with idle sayings?

Gracious G.o.d! So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of G.o.d-hallowed and glorified be His name!

Be fair: Were these people to acknowledge the truth of these luminous words and holy allusions, and recognize G.o.d as "Him that doeth whatsoever He pleaseth," how could they continue to cleave unto these glaring absurdities? Nay, with all their soul, they would accept and submit to whatsoever He saith. I swear by G.o.d! But for the divine Decree, and the inscrutable dispensations of Providence, the earth itself would have utterly destroyed all this people! "He will, however, respite them until the appointed time of a known day."

Twelve hundred and eighty years have pa.s.sed since the dawn of the Mu?ammadan Dispensation, and with every break of day, these blind and ign.o.ble people have recited their Qur'an, 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.

And it came to pa.s.s 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?'(127) 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.'"(128)

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 G.o.d 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 pa.s.s in this Dispensation. They would even recognize in them references unto the departure of the Manifestations of the names and attributes of G.o.d 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 seal Our theme with that which was formerly revealed unto Mu?ammad that the seal thereof may shed the fragrance of that holy musk which leadeth men unto the Ridvan of unfading splendour. He said, and His Word is the truth: "And G.o.d calleth to the Abode of Peace;(129) and He guideth whom He will into the right way."(130) "For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works."(131) This He hath revealed that His grace may encompa.s.s the world. Praise be to G.o.d, the Lord of all being!

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."

By G.o.d! 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 unp.r.o.nounced 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 G.o.d, 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 G.o.d but He. His is the world of creation, and His the Cause of G.o.d.

All proclaim His Revelation, and all unfold the mysteries of His Spirit.

We have already in the foregoing pages a.s.signed 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."(132) 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 G.o.d 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, fulfils 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 G.o.d 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."(133)

It is because of this difference in their station and mission that the words and utterances flowing from these Well-springs of divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances are in reality but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they therefore feel perplexed and dismayed at the varying utterances p.r.o.nounced by Manifestations that are essentially one and the same.

It hath ever been evident that all these divergences of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of G.o.dhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment. Through their appearance the Revelation of G.o.d is made manifest, and by their countenance the Beauty of G.o.d is revealed. Thus it is that the accents of G.o.d Himself have been heard uttered by these Manifestations of the divine Being.