A note on perfection

Blessings and greetings to all on this splendid anniversary of the birth of the Bab. I thought it was fitting on this glorious day to make a note on something I have been reading by the Bab.

Yesterday, I read Sen's article "Perfection and conservation in Gate of the Heart". I recommend it. It has the clearest statement I've seen about what the Bab would say about humanity's abuse of nature's waterways.

"In the Persian Bayan He writes: 'Nothing is more beloved before God than to keep water in a state of the utmost purity, to such an extent that if a believer should become aware that the glass of water he holdeth in his hand hath passed through any impure parts of the earth, he would be grieved.' In other words, it is implicitly necessary that all streams, lakes, and seas through which the water passes be clean."

But I wanted here to note a few thoughts on perfection. Sen summarises the spiritual principle in the Persian Bayan that underpins whether an action is acceptable:

"if it is performed for God and to attain God’s good pleasure, then every single action must be a means of realizing the potentialities of things and the beautification and refinement of the world."

The implication for action of this principle is that:

"in whatever activity the Babis are engaged, whether in the realm of industry or art, they must perform that work in the best possible manner and realize the utmost perfection in all things."

This principle reminds me of the pilgrim's note that reports Baha'u'llah as saying that we should finish what we begin. There is always something to learn from finishing a project because there is a different set of lessons at the beginning of a project to at the end. But the discipline of finishing projects also forces us to think hard about what projects we start in the first place. For, if we have to finish what we start, we will confine ourselves to a few projects and be forced to think about what our priorities are. (I said to Steve the other day that I think the fundamental principle of conservation should be 'stay at home'. If everyone lived at home and didn't use their home simply as a hotel, I think this would force us to reduce the number of projects we involved ourselves in.)

But the main comment about perfection I want to make is how the Bab's principle relates to the negative messages I tell myself. For example, I now recognise the following statement as being at the root of my anxiety- and depression-inducing thoughts: 'things as they stand are wrong and should be different to what they are'. Based on this, I am culpable: for I am responsible for things being wrong, but am pretty much powerless over how things work out in the world. My response was to constantly run around trying to fix things.

Recent reading in theology has helped me through this trap. I understand now that the world is always in a state of perfection. So it isn't true that things are wrong as they stand; things are perfect as they stand. But, at the same time, things are always changing, moving toward a higher degree of perfection. And that is where I come in with my work - it is an effort in the advancement of perfection. Each day, I work to realise "the potentialities of things and the beautification and refinement of the world".

I use this new understanding to counter negative messages that come in. I feel way better now that I can focus on a small number of projects and getting them right. People around me are busy, busy, busy! But I am determined to swim against the tide, for I believe this is the straight path.

Notes on the three worlds of existence

I have been researching the concept of the manifestation and have learned about the worlds of existence in the process. I'm writing up notes as I go to solidify what I'm learning and have decided to put them up here to share it with readers. I am greatly indebted to Keven Brown. He has written some fabulous stuff in the fields of Baha'i philosophy and theology and I have benefited from his efforts; in particular, from his excellent article in Journal of Baha'i Studies 2001, 11(3), "Abdu'l-Baha's response to the doctrine of the unity of existence". I have relied on this article almost entirely in these notes.
It was Keven Brown who alerted me to an important sentence in chapter 82 of Some Answered Questions (SAQ), where Abdul-Baha says: "The Prophets… believe that there is the world of God, the world of the Kingdom, and the world of Creation: three things" - as opposed to the two-world universe of the Sufis: world of God and world of creation. I wanted to find out what those worlds were exactly and how they related to the common Sufi way of dividing existence into five worlds: Hahut, Lahut, Jabarut, Malakut and Nasut. I have some preliminary results, which also draw on Moojan Momen's article in volume 5 of Kalimat's Babi and Baha'i Studies Series, "Relativism: A basis for Baha'i metaphysics", pp 190-5.

Differing kinds of existence

Although I refer to the three worlds as worlds of existence, the reality of existence in each of them is different. We have no idea what it means to say that God 'exists' in the world of God. The 'existence' that is witnessed in the worlds below the world of God is a creation of God and is specific to each world.

The world of God (Hahut)

This is the world of the Essence of God, which is beyond the understanding of the prophets as well as ourselves. All essences, archetypes, names and attributes, potentialities and things are hidden here – which means they don’t exist here.

Emanation and manifestation

All worlds below the world of God come into existence as a result of their emanation from God. The analogy usually used to explain emanation is the light that emanates from the sun. The light comes from the sun and is dispersed everywhere, but the sun itself stays separate from the light. The idea of emanation should be distinguished from the concept of manifestation. Manifestation means that a single thing changes its form, but its essence remains the same. For example, if the sun was manifested in the light, this would mean that the sun itself somehow changed form so that it took the form of the light. An example of manifestation is the ocean and the waves. The ocean itself is in the waves and the waves of the ocean move, changing the form of the ocean. Similarly, water can take the form of ice and snow. Abdu'l-Baha, in SAQ, gives the seed as an example of manifestation – it changes its form over and over and gradually becomes a tree. The principal reason it is important to distinguish between emanation and manifestation in this context is to underscore the fact that the essence of God does not make up the essence of the created worlds below it. It remains separate from them in the same way that the sun remains separate from sunshine.

The world of the Kingdom/ Primal Will/ world of Command (Lahut)

This world is the first emanation from God. It comes into existence as a result of God's will, which is why it is referred to as the Primal Will. Keven Brown translates the Bab:

"In truth, the Essence is not connected with anything, for the cause of contingent things is His very creating, which is the Will that God created by and through itself without a fire touching it from the Essence. God created the existents through this Will, and it has ever indicated its own self and pointed to its own being." (Journal article)

To understand how things work in this world, the best analogy is oneself, for Baha'u'llah says that one reason we have been created in the image of God is so that we can better understand how God works. All that you do is a result of your will, which leads you to act – for example, by thinking, speaking, or breathing. These three actions correspond to descriptions of this realm as the First Intellect, the Word, and the Breath of the Merciful respectively. As a result of the will, God, in this first emanation, is said to take on differing 'states', such as the state of thinking, speaking or breathing, and the source of these states are perfections (divine attributes) hidden in the essence. These states are said to be 'with' God but not 'in' God. I think the idea here is that just as our essence is not manifested in our thoughts, God's essence is not manifested in God's thoughts; but in both cases, the thoughts emanate from the essence and reflect the perfections/characteristics of the thinker.
The entities that come into existence in this world are the essences of things. They take on a conceptual, or immaterial, existence. Keven explains in his Journal article that the essences of things "are equivalent to natural laws". In other places, he says they are "in some sense, ontological structures of the names and attributes", and the same thing as Platonic Forms. As these descriptions indicate, the important thing about them is that they determine the composition of things in the physical world – presumably, by pulling together various combinations of form with the names and attributes. By causing these combinations to occur, these essences cause things in the physical world to be actualised. This demonstrates that the cause of things in our physical world are these immaterial essences and not God directly. Here is Keven's translation of Abdu'l-Baha:

"The Primal Will, which is the realm of Command, is the inner reality of all things, and all beings are therefore the manifestations of the Divine Will, not the manifestations of the Divine Essence and Reality itself. 'His are the realms of Command and creation'. …Rather [in our view] is it the Primal Will, which consisteth of the radiance and bounties of that Sun [of Reality], that causeth the manifestation, appearance, and visibility of all beings." (Journal article)

Something to note here: that Abdu'l-Baha clearly states that humans, along with everything else in this physical world, are manifestations – that is, not emanations – of the Primal Will. That means that the essences in the Primal Will constitute our essence. This explains the extent to which we are 'divine'.
The world of the Kingdom and its essences are an "essential creation", which means that they always existed (are eternal, without beginning or end) but are nevertheless preceded by a cause - God. In relation to the world of time, they are preexistent, for they precede the creation of things in time.
Moojan Momen (p 190) says the world of the Kingdom is referred to in the writings as the All-Glorious Horizon, the Heavenly Court. The manifestation in this world is referred to as the Lord of Lords, the Tongue of Grandeur, the Most Exalted Pen, the Primal Will, the Primal Point, the Word of God.

The world of creation

The remaining three Sufi worlds are in the world of creation.
Jabarut: Moojan (p 191) says this is "the realm of the revealed God acting within creation; the realm of 'Thou art He Himself and He is Thou Thyself'. This realm is called the paradise of conditioned oneness, the all-highest Paradise. This is the realm of God's actions and decrees". I think this must be the realm where the essences discussed above take a form in the world of creation. Here, they are a temporal creation instead of an essential creation, which means they now exist in time.
Malakut: This is the realm of similitudes (alam-i mathal); the next world. This is the spiritual world in which we experience our dreams and in which we exist after we die.
Nasut: This is the physical world. In SAQ, chapter 47, Abdu'l-Baha says that "original matter" is eternal. It may change form, but as a substratum, it is an essential creation.
Moojan (p 192) cites a passage from Baha'u'llah about these worlds and how they are interlinked:

"[Malakut] is the world of similitudes (alam-i-mithal) which existeth between the Dominion on high (jabarut) and this moral realm (nasut); whatever is in the heavens or on the earth hath its counterpart in that world. Whilst a thing remaineth hidden and concealed within the power of utterance it is said to be of the Dominion (jabarut), and this is the first stage of its substantiation (taqyid). Whenever it becometh manifest it is said to be of the Kingdom (malakut). The power and potency it deriveth from the first stage, it besotoweth upon whatever lieth below." (Lawh-i-varqa)

This quote gives some idea of how things work in the world of creation. Essences in the Primal Will are manifest in jabarut and this constitutes their first 'substantiation' in the world of creation. When an essence is the cause of the combining of properties, realities are manifest in image form in malakut and physical form in nasut. Keven explains Abdu'l-Baha as saying (in SAQ chapter 82 regarding our general physical existence being a mental construct of man) that "'Materiality' is the product of impressions on minds resulting from the combination of attributes, properties, and symmetries deriving from a level more fundamental than 'material' things themselves." (Journal article) So the combining-type work of the essences causes materiality in the physical world and, presumably, we 'construct' that materiality in accordance with our inherent nature, which is why we experience materiality differently.
We also know from Tablet on the People's Right that all things, including deeds and characteristics, in nasut have corresponding forms in all the other worlds. "Certainly the realities of things, through different appearances and various manifestations, truth after truth, shine forth and reveal thenselves in every world." So each of us, and what proceeds from us, already has an image-form in malakut.
This is the reason why I don't go with what Moojan (p 192) says about malakut in his article - "This is the angelic realm" - leaving the impression that it is a world that only believers enter. I think the picture is more complex than that. If all humans and their characteristics and deeds already have image-forms in malakut, then we all appear in malakut now. The issue is what form we take there – a heavenly form or a hellish one. A similar principle is at work in the physical world, in keeping with the combining effect of the essences. We each live in a physical world here, but the nature of that world is determined by our inner spiritual state.

More on "He is God"

A kind reader wrote and asked me to write more about the phrase "He is God", as I suggested I might. So here's part 2.

What I had in mind to mention was the link between the new phrase "He is God" and the advent of the new "Day of God". As I discussed in my previous message, Baha'u'llah has been singled out by God for His own sake. Baha'u'llah's revelation is a supreme one in that God decided to reveal himself in Baha'u'llah. Up to now, God has set limits on what the manifestations were permitted to reveal, but with Baha'u'llah, he let the limits go. The grace associated with this generous act is infinite and has ushered in what we refer to as The Day of God. It seems to me, then, that if Baha'u'llah is the Self of God manifest, then it is logical that we would simply say of him: "He is God".

But I also think that the change in wording from "No God is there but God" to "He is God" has implications for how we are required to respond to the call of God in this Day. With this being the Day of God, the only fitting response for believers is to be wholly absorbed in God. Anything less is unacceptable. We are asked to detach ourselves from all else but God. It is a primary requirement of a seeker:

"That seeker must, at all times, put his trust in God, must renounce the peoples of the earth, must detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords." (Iqan, para 213)

This idea that we must be detached from all save God is everywhere in the writings. Here are some random instances from MARS:

"Turn ye away from all that is on earth and seek none else but Me." (Tablets of Baha'u'llah,p 169)

"My sole purpose hath been to hand down unto men that which I was bidden to deliver by God, the Gracious, the Incomparable, that it may detach them from all that pertaineth to this world, and cause them to attain such heights as neither the ungodly can conceive, nor the froward imagine." (Gleanings, p 108)

"Detach yourselves from all else but Me, and turn your faces towards My face, for better is this for you than the things ye possess." (Baha'u'llah: Gleanings, p 257)

"Peruse My verses with joy and radiance. Verily they will attract you unto God and will enable you to detach yourselves from aught else save Him." (Importance of Deepening, p 188)

The quotes tell me that we are being asked to be wholly absorbed in God. In that absorbed state, it makes no sense to say, in an objective way, "There is no God but God", because now we are 'inside' God and saying "He is God". The negative forces of "no", don't have a reality there. They have been wiped away. And we should wipe their reality away from our hearts too by forgetting about them and being wholly focused on Baha'u'llah and magnifying his name.

In my own words, I would say "He is a jealous God" (in a nice way). A jealous lover is a person who forbids their beloved from turning their attention to any thing else but the lover. And a jealous lover is a serious force to be reckoned with. The slightest distraction is unacceptable. That is how I think of Baha'u'llah. But I like that, because he's so cool to be with, who would want to be with anyone else anyway? It makes my life happy because I am doing the one thing I want to do, and the one thing Baha'u'llah would have me do. It's a win-win.

Also, I've thought a lot about those negative 'no' forces, and have come to the conclusion that they are bigger than me by a mile, in any case. It was a huge relief to realise that what was required of me was to love Baha'u'llah, and not to win a battle with the negative forces. Baha'u'llah is more powerful than any negative force and is able to deal with them as he pleases. He is God, not me. The purpose of creation is for the believer to return to God; the sideshows are a mirage for those given to distractions.

"This is not the day for any man to question his Lord. When thou hearest the call of God voiced by Him Who is the Dayspring of grandeur, cry out: ’Here am I, O Lord of all names! Here am I, O Maker of the heavens! I testify that Thou hast revealed Thyself and hast revealed whatsoever Thou didst desire at Thine Own behest. Thou, in truth, art the Lord of strength and might.’” Tabernacle of Unity 2:11

The Day not followed by night

I'm finally ready to tackle this thorny one. I've been thinking about it for ages. Finally, a week or so back, I saw it in my heart and decided to record what I saw here.

I began thinking hard about this verse because it bears on the infallibility issue. Baha'is believe that, with this being the Day that shall not be followed by night, the Baha'is will never go off the straight path because the House of Justice is infallible and will guide them aright. House infallibility, therefore, is integral to the common interpretation of this verse. Needless to say, I think this interpretation is magical thinking. But it challenged me to think about what the verse does mean.

I don't know all the places where Baha'u'llah writes about this Day not being followed by night, but my commentary will be on its use in Suriy-i-Haykal, paragraph 63:

"O Temple of Holiness! We, verily, have cleansed Thy breast from the whisperings of the people and sanctified it from earthly allusions, that the light of My beauty may appear therein and be reflected in the mirrors of all the worlds. Thus have We singled Thee out above all that hath been created in the heavens and the earth, and above all that hath been decreed in the realms of revelation and creation, and chosen Thee for Our own Self. This is but an evidence of the bounty which God hath vouchsafed unto Thee, a bounty which shall last until the Day that hath no end in this contingent world. It shall endure so long as God, the Supreme King, the Help in Peril, the Mighty, the Wise, shall endure. For the Day of God is none other but His own Self, Who hath appeared with the power of truth. This is the Day that shall not be followed by night, nor shall it be bounded by any praise, would that ye might understand!"

In my view, when Baha'u'llah speaks of the Day that is not followed by night, he is referring to a transcendent spiritual reality - the one that came into existence with his appearance. The paragraph above tells us that Baha'u'llah has been singled out "for Our own Self" and that this bounty to him "shall last until the Day that hath no end in this contingent world". So the 'Day' that will not end is the spiritual reality of the bounty that came into existence when Baha'u'llah appeared.

The way I understand this is as follows: Baha'u'llah explains in the Kitab-i Iqan that no distinction is to be made between the manifestations. They are all one and reflect all the names and attributes of God. However, their revelations differ in their intensity, which means that, if some manifestations appeared not to show certain divine qualities, this was because of the purpose of their revelation not because the manifestation did not inherently posses that quality.

What we see in Baha'u'llah is God revealing "his own Self". Baha'u'llah's revelation is a supreme one in that God decided not to hold back anything and decided to reveal all of himself. Up to now, God has set limits on what the manifestations were permitted to reveal, but with Baha'u'llah, he let the limits go a great deal. The grace associated with this generous act is infinite and has ushered in what we refer to as the Day of God, for in revelation terms, God himself has been revealed in Baha'u'llah.

The logic of the phrase in question follows from this. What night could be followed by such a Day? Once God has been revealed, how could a night follow? This Day of God "shall endure so long as God, the Supreme King, the Help in Peril, the Mighty, the Wise, shall endure", as the passage above says, so basically nothing can follow it.

I am greatly struck by this idea of a reality being never ending. When I meditate on it, it forces me to think about how huge God is, that he has created this bounty that will never end. I believe the same 'never-ending' idea is also found in Baha'u'llah's Mathnavi. There, Baha'u'llah introduces the idea of a never-ending Spring. He first mentions it in line 36: "Bring a new green spring for all to see/raise up the dead for Your Resurrection", and continues discussing its qualities for another 30 verses.

But within this eternal Spring-time that Baha'u'llah's appearance has brought about, other familiar cycles continue, such as the cycle of revelation. Baha'u'llah tells us in the Kitab-i Iqan that a manifestation does not come unless the condition of 'oppression' exists in the world. In other words, for a manifestation to appear, the people of this world must have gone astray.

"What 'oppression' is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? … This 'oppression' is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of the morn of divine guidance must needs follow the darkness of the night of error." Iqan, para 29

Here is the potential source of confusion. On the one hand, Baha'u'llah says that this Day shall not be followed by night, but on the other, he says that the darkness of error must exist before another manifestation will come. As I understand it, this apparent contradiction is explained by recognising that these two statements are true on different levels. Baha'u'llah's eternal Spring-time is an endless Day in the spiritual realm of the Kingdom. Baha'u'llah's many mystical works describe how its appearance affected that, and other, spiritual realms. This Day reigns outside of time; in fact, it reigns over all of the past and all of the future (500,000 years), which I think this verse in Tablet of the Bell refers to:

"Praised be Thou, O my God, I beseech Thee by Thy Day, whereon all days have been resurrected, and by Thy enumerating from it both former and latter times."

But within Baha'u'llah's eternal supra-Day, the cycle of revelation will continue, manifestations will come and go, and that will involve humanity passing through the darkness of error. This means that the Baha'is will experience a night too, and that, when it comes, their leaders will fall like stars from heaven, just as previous ones have.

"[The revelation of Baha'u'llah] will constitute the first stage in a series of Dispensations, to be established by future Manifestations, all deriving their inspiration from the Author of the Baha'i Revelation, and destined to last, in their aggregate, no less than five thousand centuries. "(Shoghi Effendi: Citadel of Faith, p5)

The Baha'i interpretation of 'the Day not followed by night' verse results in a similar error to the one made by Muslims over 'the seal of the prophets' verse. Again, it is a matter of understanding a verse on its correct level. It is true that Muhammad is the Seal of the Prophets, but Baha'u'llah tells us that this statement applies to the transcendent reality of the manifestation - firstly, that it is true of all manifestations and, secondly, that it is true of Muhammad specifically because it identifies his revelation as coming immediately before the Day of God. So, even though Muhammad is the Seal of the Prophets, this does not mean the cycle of revelation has ended, as most Muslims believe.

Similarly, the statement that this is the Day not followed by night is about the nature and intensity of Baha'u'llah's revelation - that Baha'u'llah revealed the Self of God. It does not mean that, all of a sudden, the Baha'is can never go off the straight path! God forbid. This interpretation is also a claim to the finality of revelation, for the night of error is a necessary requirement for a manifestation to appear.

I am not suggesting that the reality of Baha'u'llah's eternal Day does not affect what happens in this physical world. The Most Great Peace will come, and life across globe will get easier. But this does not mean that God will stop sending his messages in ways that are contrary to our idle fancies, and it also does not mean that humans will stop rejecting God's signs.

On wealth

I was inspired to write on wealth again here because I've just read a fabulous paragraph, newly translated, in which Baha'u'llah is quoted by Nabil, making one of his usual hard-hitting one-liners. The paragraph appears on a new blog called Kashkul, which is put together by Will McCants. I can't recommend the blog highly enough. Will can translate the writings from the original languages and his entries are fresh translations of material not seen in English before. Here's the paragraph from Nabil's unpublished account:

One day in the outer part of the Blessed House (in Baghdad), one of the travelers from Tehran respectfully asked the Presence (Baha’u’llah), "How large of a stipend and expenditure does the Sadr A`zam (chancellor) allot you every month such that all the expenses which arise are completely taken care of?" (Baha’u’llah) said, "I should give the likes of the Sadr A`zam a salary, not them bestow it on me. My affairs are with God and not in the trust of others."

Nabil Zarandi’s unpublished history, excerpted in Mazandarani, Zuhur al-Haqq, 4: 227-8

Translated by Will McCants in "Fool's Gold"

What a scream. Baha'u'llah's comment captures the issue of wealth in a nutshell: no one gives Baha'u'llah a stipend; he gives everyone else one!

I have certainly been hit hard economically by events of the global financial crisis. For several years, I had a greatly reduced income. I would listen to the radio and think that getting work was very unlikely, given the economic situation. I focused on the depressing things going on around me and was resigned. In my prayers, I would beg Baha'u'llah to lead me to work or some source of income.

But during the year Steve and I were preparing to move north, I had no time to worry about it. I got used to being poor and started looking at the bright side. I adjusted my habits to accommodate my lack of income. I became inventive with my cooking, so that I eventually used all items in my cupboards, which had been there for years. When I had plenty of money, I never looked at them. When I had no money, I ate in a more healthy way because I had no money to be slack and buy everything from the supermarket.

As I began to let go the worry about money, I found myself becoming increasingly joyful. I felt free. Everyone worries about money. It's very difficult not to catch the disease. I shifted my focus from worry about lack of income to a joyful reliance on God. Might as well be happy, as anything, I thought.

When we got to our new home, I was in a position to work again. I began again asking Baha'u'llah if he would send me work. But this time, I took a new approach. I saw that I could suddenly revert into my worry state again, now that I had time to think more about the reality of my situation. The minute any kind of worry about money threatened, I saw how it impacted on my connection to Baha'u'llah. The joy would disappear and the darkness would threaten. I thought: 'no, I have survived this far, I am not about to start worrying again. I will ask Baha'u'llah respectfully for help, then leave it with him.' For I had learned that being happy and near Baha'u'llah was much more fun than worrying.

Two weeks later, a guy I worked for many years ago rang out of the blue and offered me lots of work.

The moral of the story is summed up in the following Word of Wisdom:

"The essence of wealth is love for Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy." Tablets of Baha'u'llah, p156

If you need wealth, turn your heart to Baha'u'llah and focus on your love for him. Don't hassle him about money. He is the one that dishes out the stipends; that's easy for him. Higher on his agenda is for us to love him and be near him. And that means we love him for his own sake, not because he can do things for us.

It occurred to me that this conclusion is backed up by the Tablet of Ahmad. The whole tablet is about truly recognising God and how important that is. At the very end, Baha'u'llah says he'll sort out all our problems if we say the tablet sincerely. This suggests that getting our hearts in the right place is what matters. The rest is worthy of just a final comment.

On the phrase, "He is God"

I searched MARS to find commentary on the meaning of the phrase "He is God" and found a couple of passages from Abdu'l-Baha about it. Confirming the principle that the Word of God has multiple meanings, Abdu'l-Baha gives two different, but complementary meanings, neither of which I want to dwell on here, for another meaning is found in Baha'u'llah's Commentary on a Verse of Rumi, which I do want to discuss. But I will quickly cover Abdu'l-Baha's two meanings as well.
The first comment I found from Abdu'l-Baha appears in Promulgation of Universal Peace. He mentions it while explaining the opening verse from John ("In the beginning was the Word, and the Word was with God, and the Word was God") and how this bears on the station of Christ and the fact that he is the Word. In response, Abdu'l-Baha explains that Christ embodied all the perfections of God, therefore it can be said that "He is God".

"'The Word was with God.' The Christhood means not the body of Jesus but the perfection of divine virtues manifest in Him. Therefore, it is written, "He is God." This does not imply separation from God, even as it is not possible to separate the rays of the sun from the sun. The reality of Christ was the embodiment of divine virtues and attributes of God. For in Divinity there is no duality. All adjectives, nouns and pronouns in that court of sanctity are one; there is neither multiplicity nor division. The intention of this explanation is to show that the Words of God have innumerable significances and mysteries of meanings - each one a thousand and more." (Promulgation of Universal Peace, p 155)

Given that "He is God" can mean "Christ is God", it is also the case that "He is God" means "Baha'u'llah is God".
The second comment from Abdu'l-Baha is from volume 3 of Tablets of Abdu'l-Baha. It is a short tablet written specifically to explain the meaning of the phrase. Abdu'l-Baha says it means that the Essence of God cannot be accessed by humans and that our access to God is through Baha'u'llah.

"Thou hast asked regarding the phrase, 'He is God!' written above the Tablets. By this Word it is intended that no one hath any access to the Invisible Essence. The way is barred and the road is impassable. In this world all men must turn their faces toward 'Him-whom God-shall-Manifest.' He is the 'Dawning-place of Divinity' and the 'Manifestation of Deity.' He is the 'Ultimate Goal,' the 'Adored One' of all and the 'Worshipped One' of all." (Tablets of Abdu'l-Baha Vol 3*, p 485)

The point seems to be that, because our access to the essence of God is cut off, we therefore access God through Baha'u'llah; in which case, we can say: "He [Baha'u'llah] is God".
The two definitions are therefore closely related: one says "Christ is God" and the other says "Baha'u'llah is God"; but in both, the basic idea is that the Essence of God is out of reach, therefore, we say that the manifestation is God. And it doesn't matter which manifestation we are talking about, they are all "God" from the point of view of their divine stations.
Baha'u'llah's discussion of the phrase "He is God" in his Commentary on a Verse of Rumi appears to give a new, but no doubt related, meaning. It comes out of a fascinating paragraph, which begins with the bald statement: "These days are the manifestation of the firm and incontrovertible phrase, 'No God is there but He.'" [para 2] For years, I understood Baha'u'llah to be referring to the new Day of God when he used the words "these days". And perhaps he does, but I'll pass over that issue for now because more evidence about it comes up later. The rest of the first sentence - "God is there but He" - seems straightforward, until Baha'u'llah expands on its implications in the next sentence. He goes on to explain the significance of the way the famous "No" phrase is worded. In particular, the fact that the word "no" is at the beginning of the phrase and precedes the word "God" means that the negative idea of "no" appears to dominate over the positive idea of God. As Baha'u'llah puts it: "The negative particle modifying the positive noun is prior to and has taken precedence over the essence of affirmation."
This placement of the word "no" at the beginning of the phrase has implications for reality, for the Word of God is the author of reality and the way that God has chosen to word things makes a difference to how events play out in the physical world. Baha'u'llah explains that the presence of the word "no" at the beginning of the phrase has resulted in the forces of darkness appearing to win out against the forces of light in this world. He says: "What you have witnessed, that to outward seeming the letters of negation have triumphed over the letters of affirmation, is because of the influence of this phrase", and states that the phrase was consciously worded in this fashion on account of a hidden wisdom of God: "the Revealer of [the phrase] has, owing to a hidden wisdom, caused the negative particle to come first in this universal phrase." He doesn't tell us what that wisdom is because it would cause the reader to fall dead. (That's what I like about Baha'u'llah, he knows really important stuff!)
I found Baha'u'llah's point reassuring: I wasn't going mad; the baddies do seem to win. (For those who haven't seen the movie "No Country for Old Men", it is about that issue. And there's that negative particle appearing at the beginning of a phrase again.) But Baha'u'llah's next point is reassuring. He explains that although events on earth do seem to play out in a way that's contrary to God's will, on an esoteric level - that is, on a higher spiritual plane - they are playing out exactly according to God's will.
Baha'u'llah says that the "form of the words" is like a container that holds truth, and the meanings intended by God are like pearls of knowledge that are deposited in them. The people can find those pearls of knowledge only when God lifts a veil and gives us access to them. Paragraph 3 is devoted to an illustration of this principle: the Muslim clergy wrote commentaries about the Qur'an but never understood it. But with the appearance of the Bab, God has lifted a veil and this has enabled children to know more than clergymen.
At the beginning of paragraph 4 comes the other striking point: that the All-Merciful says in this dispensation: "We have removed the negative particle from before the affirmation…" (God does not give the wisdom for doing this, but might send it later). So what have we got? It seems to me that if the negative particle is removed from the beginning of the "No" phrase, we are left with something like "God is there but He", which can be turned around to the positive statements "God is He" and "He is God".
Back to the first sentence of para 2: "These days are the manifestation of the firm and incontrovertible phrase, 'No God is there but He.'" I now think that by the words "these days", Baha'u'llah refers to the early days of his dispensation before events in the physical world have had a chance to manifest the change in the wording of the phrase. For it seems clear that, with the appearance of the Bab ("In this dispensation"), the negative particle has been removed and so the influence of the "no" on the word "God" has been removed.
This gives us a new explanation of the phrase "He is God". In this new dispensation, God has removed the negative particle "no" from before the positive noun "God" in the phrase "No God is there but He". Therefore, Baha'is say, "He is God".
The implications of this new wording on the world are beyond anyone but God. But it is inspiring to think about their possibilities, knowing that anything we can dream up will be a drop in the bucket of the reality. For, how could anyone in the 1980s have imagined the implications of the Internet a decade later? I often think about how Baha'u'llah told the believers that, in future, women will be able to travel all over the world unveiled and alone, without fear of molestation. That must have seemed extraordinary to them. (I can't remember where I read that; I hope I didn't dream it up.)
More on this topic next time, provided I can get my head around it.

Baha'u'llah's images

For years, I've been grappling with the concept of detachment and how to explain it. Baha'u'llah does define it in a few places; here's one such definition:

"The essence of detachment is for man to turn his face towards the courts of the Lord, to enter His Presence, behold His Countenance, and stand as witness before Him." (Words of Wisdom, Tablets p155)"

But these are just words until the meaning dawns in the heart, and that is the understanding I am trying to fathom. I saw another vista of it the other night, when I couldn't sleep and got up to pray.
I've found over the last, say, three years that the images Baha'u'llah creates in his writings have stayed with me and have begun to paint a metaphorical picture in my mind's eye of creation through Baha'u'llah's eyes. That creation is the mind-boggling vastness of this physical world and the infinite spiritual worlds. My overall sense of the universe that I occupy has expanded. For much of my life, my sense was of living in this physical world. My world was bounded by the physical features that surrounded me. But through the images that Baha'u'llah uses in his writings, and his persistent instruction to look at him and not the world, it's as if I've 'lifted' my eyes up and looked beyond and begun to see the infinite creation around me. The world I occupy now isn't bounded by its physical features, but by the vistas Baha'u'llah has implanted in my heart.
Here are some examples of those images. A couple of early ones to get a hold on me are from the first Persian Hidden Word. Baha'u'llah tells us to live on the mount of faithfulness and in the garden of the spirit, and points out that these are my "habitation". Gee, my habitation, I thought. You mean that's where he has decreed I should be living. I knew I wasn't living there. It sounded too good, and certainly better than where I was. He ends the Hidden Word with another key point "if on the wings of thy soul thou soarest to the realm of the infinite and seekest to attain thy goal." So I realised that if I was to grab hold of what Baha'u'llah held out to me in his chalice, I had better up sticks and move myself to the designated habitation.
More recently, I have been impressed by the frequent use Baha'u'llah makes of the image of the horizon. I just did a search in MARS and there are 244 uses of the word 'horizon'. Most commonly, the horizon is the Supreme Horizon, and the other references are to images of the same thing; for example, the horizon of God's will. But when I awoke to the many references to the horizon in the writings, I began looking at the horizon in my physical world and gradually came to see it as the Supreme Horizon - not literally, but metaphorically.
And now, you see, 'canopy'. I have horizon, now what about a canopy to join the horizons all around me up? There are canopies too - the canopy of majesty, the canopy of grace and the canopy of mercy.
So maybe you are getting the idea: my habitation is in the rose garden of the spirit, on the mount of faithfulness, surrounded by the Supreme Horizon and a sky of grace. You can fill out your picture as you please, because there is no shortage of images in the writings. I like "the Orb of Thy Power" (gives me a sun), "the Day-Spring of Glory" (gives me a water source) and "the Ocean of Thy Grace"(gives me a view to die for). (Blue prayer book, pp148-9)
When I realised that I was unconsciously creating a metaphorical world around me, I had a new way of understanding detachment. For the times when I cannot see this metaphorical universe are the times when I have become caught up worrying about the details of my life. I create little dramas in my heart and mind over life's difficulties. Then I become attached to the world, and forget that the only answer to any problem is God, not me. I forget the import of the images: the Orb of Thy Power - what does that tell me? That if I need anything in my life, then having that Orb in my universe is a really smart way to go!
This, then, gives you an idea of my spiritual journey and the place I'm headed on it. I'll finish with these wonderful images: "Therefore, cast away what is in your right hand, then follow God's paradise so that you might find an august station at the center of the Garden near the sea of immortality." (Countenance of Love) I really like the image of a vast garden stretching right down to the edge of a beach and on to the sea.