Beauty in the Writings

In a previous blog (Baha’i  Epistolary Podcast #1) Ismael spoke of being able to influence our interaction with beauty but not being able to control it.  He gives a number of examples and their respective results that triggered a number of scenes in my mind that attested to the validity of this statement.  I’ll skip sharing those with you as I’m sure your own are much better.  (grin)  OK…one, I’ll share one.  Actually two, which I already did, I just didn’t make the connection with the above statement until just now.  The two I am referring to are the previous two posts.  As you can see I find the connection of spiritual attributes with that which we cloth ourselves to fall straight away into the category of beauty Ismael speaks of.  One that is ineffable.  I can feel confident in it being ineffable when I read Baha’u’llah’s description of Trustworthiness.

“Turning, then, to the left We gazed on one of the Beauties of the Most Sublime Paradise, standing on a pillar of light, and calling aloud saying: 'O  inmates of earth and heaven!   Behold ye My beauty, and My radiance, and My revelation, and My effulgence. By God, the True One!  I am Trustworthiness and the revelation thereof”

If I ever attain even so much as a “flashlight” calling aloud saying…  before I pass on, I will be forever grateful.  Still, it is nice to be aware that in its fullness, there exists this “pillar” of light Baha’u’llah speaks of, and it is Real. (with a Maximum R ...  lol )

There was mention at another point in Ismael’s podcast #1 of a group of mathematicians that derived a formula, which in their view fell in this category of beauty.  While I found this both humorous and understandable, (in a past life i.e. college I took higher math and the formulas really were a thing of beauty) it also brought to my mind another equation of sorts.  This equation is revealed and elaborated on in a Tablet revealed by Baha’u’llah called the Kitáb-i-Íqán (The Book of Certitude).  Now if you have ever accidentally stepped into a Calculus class when you meant to be going into Geometry, you have a glimmer of what you might experience at first glance of this Tablet.  The Divine Teacher is not just explaining a math formula but rather the formula noted by The Guardian, Shoghi Effendi, in this summary of his.

Foremost among the priceless treasures cast forth from the billowing ocean of Bahá'u'lláh's Revelation ranks the Kitáb-i-Íqán... A model of Persian prose, of a style at once original, chaste and vigorous, and remarkably lucid, both cogent in argument and matchless in its irresistible eloquence, this Book, setting forth in outline the Grand Redemptive Scheme of God, occupies a position unequalled by any work in the entire range of Bahá'í literature, except the Kitáb-i-Aqdas, Bahá'u'lláh's Most Holy Book

Fortunately, this Ruhi book we are plowing through with great speed (grin) has laid out as its purpose “to develop the capacity to read the Baha’i Writings and to meditate on their meaning in order to fulfill the obligation of studying the Writings every day.”  The beautiful part about this is the capacity to, unlike math, introduce an added feature, a slice of grace and bounty bestowed by God that can elevate your capacity sometimes in pulses that take your breath away.  (There is a quote in the Writing to this effect but it slips my mind.)  So with this in mind I offer this particular quote to read both now and again later at the end of this book …or next year, and see just how your capacity has increased.

XXII. The Bearers of the Trust of God are made manifest unto the peoples of the earth as the Exponents of a new Cause and the Revealers of a new Message. Inasmuch as these Birds of the celestial Throne are all sent down from the heaven of the Will of God, 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 God, and all partake of the fruit of the same Tree of Oneness.

These Manifestations of God 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 attributes, thou hast not erred from the truth. Even as He hath revealed: "No distinction do We make between any of His Messengers." For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. Thus hath Muhammad, the Point of the Qur'án, revealed: "I am all the Prophets." Likewise, He saith: "I am the first Adam, Noah, Moses, and Jesus." Similar statements have been made by Imam Ali. Sayings such as these, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God'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." 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 Muhammadan Faith, those lamps of certitude, have said: "Muhammad is our first, Muhammad is our last, Muhammad our all."  

It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, 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 splendor! 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....

The other station 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, 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 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." 

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 pronounced by Manifestations that are essentially one and the same.

It hath ever been evident that all these divergencies of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, 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 God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the Divine Being.

Viewed in the light of their second station -- the station of distinction, differentiation, temporal limitations, characteristics and standards -- they manifest absolute servitude, utter destitution, and complete self-effacement. Even as He saith: "I am the servant of God. I am but a man like you."...

Were any of the all-embracing Manifestations of God to declare: "I am God," He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God's, not Thine." And also He saith: "In truth, they who plighted fealty unto Thee, really plighted that fealty unto God." And were any of them to voice the utterance, "I am the Messenger of God," He, also, speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God." Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim, "I am the Seal of the Prophets," they, verily, utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and the "Hidden" -- all of which pertain to Him Who is the Innermost Spirit of Spirits and Eternal Essence of Essences. And were they to say, "We are the Servants of God," this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in moments in which these Essences of Being were deep immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of Divine mysteries, they claimed their utterances to be the Voice of Divinity, the Call of God Himself.

Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self within such a Court is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man's heart, his tongue, his mind, or his soul, to be busied with any one but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His Voice, and were his feet to tread any way but His way....

By virtue of this station they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the realm of Divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship, or Servitude, all is true, beyond the shadow of a doubt. Therefore these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Day Springs of Holiness may cease to agitate the soul and perplex the mind.

          (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 54)

Peace…