Thou shalt not ask of them any recompense for this. It is simply a Remembrance Dhikr for all humankind. The supreme interpretive act manifests the sanctuary of the heart, the moment of divine revelation, the sublime Origin and the ultimate End of all beings—within the object of interpretation. In fact, a discussion of the interpretation of each verse would require at least a full chapter on its own. To interpret things at a high level of abstraction is in fact to see those things in terms of their ultimate metaphysical reality. God hath verily shown H. Hence when H.
Verily the stars of the Throne in the Book of God have bowed down in very truth for the martyrdom of H. It is God Who hath infused the very essences of all things, willingly or otherwise, with the absolute truth of His Unity through the Rays of His Light. He is the One Who, in very truth, hath created the letters as a sign of Himself. And it is He Who hath commanded the mystical kneeling down of the sun, the moon, and the stars in the Mother Book, as decreed in this Book.
They are the ones who, by the leave of God, weep ceaselessly for Joseph, whether kneeling or standing. Verily all men, even as a dark cloud, lament with tears for that which befell H. This is the meaning of my dream of old. My Lord hath now made it true. The realization of the dream in the realm of phenomena is the historical revelation of the invisible and eternal divine truth. But this is a vision shown to H. In this sense the Witness and that which is Witnessed, the Beholder and the Beloved that is gazed upon, become one and the same thing.
God verily hath ordained that H. For God hath manifestly shown H. The dream takes place in the celestial witnessing spot—the sanctuary of the heart. In that celestial state, H. The martyrdom of H. The well stands for the well of Absolute Unity. It is deep and dark, a place where all differentiations and distinctions are obliterated—the unfathomable realm of utter effacement and nothingness.
Verily, God is the knower of all things. For this reason they were described in the Mother Book as wolves. The unveiling of the Mystery of H. A crucial point which relates the transition from H. And We verily revealed unto Joseph that which warneth them of their doings. This passage clearly explains that the appearance of H.
Joseph is then sent to prison. Egypt stands for the land of the heart, where Joseph is waiting to be found.
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The caravan passes through many cities and villages before reaching its destination. Thus both Joseph and H. This Tree of Holiness, dyed crimson with the oil of servitude, hath verily sprung forth out of your own soil in the midst of the Burning Bush. Deliver the summons of the most exalted Word unto the handmaids among Thy kindred. O Thou Mother of the Remembrance! May the peace and salutation of God rest upon thee. Recognize then the station of thy Son Who is none other than the mighty Word of God.
O thou who art loved by the Supreme Beloved of My Lover! Thou art unique amongst women.
Verily thy son Ah. The women appear to be embodiments of deceit and corruption, as well as worldly desires and deception. The women of the city were talking behind her back and ridiculing her. She invites them to her home and shows them Joseph, whereupon they all fall in love with him. But they all become part of the intrigue against Joseph, who is sent to prison. The female character stands for a Maid of Heaven H. Let the Maid of Heaven, the inmate of the Exalted Paradise, drape Herself in a coarse vesture and put on a veil of the most beautiful silk.
Then let Her step out of Her mansion, appearing by Herself, upon the earth, in the beauty of the black-eyed damsel. Let Her listen to the sweet praise out of Thy holy breaths upon the Seat of the Throne and in the celestial spheres, that haply those intoxicated and bewildered amongst the dwellers on earth may be awakened by Thy Cause, to an extent less than a single hair from the back of Her head, as ordained by God. God verily knoweth all things. Verily there is none other God but your Lord, the All-Merciful. God is verily merciful unto His believing servants.
Thou wouldst receive Thy reward solely from Me, written down, verily, by Mine own hand in this Book through a single letter of My Command that hath been inscribed around the Fire. But Joseph asks for his younger brother, Benjamin, to be brought to him. Promising their father to protect Benjamin, the brothers bring the young brother to Egypt. The brothers return to their father and inform him of events. When they return to Joseph they offer a little money in exchange for Benjamin. Finally, the story becomes the account of the future exaltation and sovereignty of the Cause of God.
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This part of the story is parallel to the previous one. He was Joseph and H. Verily, God hath ordained you to be the brothers of Joseph. Ye attain His presence, and yet ye shall never recognize Him except when He maketh Himself known to you. Again, the text which is interpreting becomes identical with that which is being interpreted.
O Crier! Call out with verses unto the travellers that, verily, ye are the thieves, for ye have hidden the drinking-cup of the Remembrance within the uttermost sanctuary of your being. O people of the earth! Verily the Point hath reached Its Abode. God verily hath enjoined upon you, through this Book, to write with the most exquisite writing, in golden ink. Verily this is the inscribed Mystery that hath been hidden in the heart of the Prophet.
This is not the case here. Yet here the dynamic of dream and reality is the dynamic of true reality and its shadow representation in the world. From the signs of the Day of Resurrection, to the stories of Khid. Analysis of these aspects of the text, however, would be a book in itself. Past, present, and future are intertwined and merged in its transcendental perspective of unity. The mode of interpretation was based on the perspective of unity that is attained in the sanctuary of the heart. In the following chapters we will examine His conception of being, with particular emphasis on the analytics of the Point and the arc of descent.
'Him Whom God Shall Make Manifest'
In this state, only when all but God are cast away can the revelation of the Countenance of the Beloved be witnessed in the heart. Phenomenal things are then discerned to be the manifestations of their supreme Origin and End: nothing is seen in anything but the signs and traces of divine revelation. To know truth, one must attain the station of servitude, which means to travel the path of humility, self-effacement, and negation of all but God. When the station of servitude is realized, then the divine light will shine upon the pure mirror of the heart.
In this way servitude becomes, paradoxically, the substance of divinity. What is the truth? Its waves have penetrated the inmost reality of all [Temples of Unity]. For the truth of his being h. Kumayl could not recognize the truth because he was in the station of duality—the spiritual level that perceives differentiation and plurality rather than oneness and unity. He had to pass beyond this realm of duality to raise himself up to the station of servitude, where he could behold the truth. But He also says: Behold with the eye of thy heart, for, verily, the truth of thy being is the Divinity of thy Lord, revealed unto thee and through thee.
Thou art He Himself, and He is thou thyself, except that indeed thou art that thou art, and He is that He is. This station is thine uttermost paradise and ultimate Goal. This divine effulgence shed upon each creature is the divine self-description for that being. Rend all veils asunder, for they are the creation of God. Be established within the ocean of the Glory, their Creator, and forsake them all without alluding to either Me or thyself. Extinguish the lamp by whose aid thou walkest in the darkness of the intellect, soul, and spirit, that haply the heart, which is the morn, may shine forth within thee.
Extinguish the lamp, for I am the Morn. In other words, it was the end of the year 6, and the beginning of the year 7. Thus the beginning of the year 5 was April 9, The year 7 is the year of the setting of the Sun of Truth. This must be a reference to His house arrest in Shiraz. The date would have been around Muh. In the third year, He continues, He was alone in the city of Isfahan. This is a reference to His early solitary stay in the house of the governor of that city around Muh. This would have been about Muh.
In other words, the objective characteristics and limits of the subject shape the object that is understood by that subject. In the history of Western philosophy it was Kant who made this insight the core of his philosophical outlook. Kantian theory replaced that model with a conception of the mind as an active mental structure that imparts form to the chaotic manifold matter of perception, creating a particular perception and conception of the world.
These mental structures, which create our understanding of reality, are the a priori forms that constitute the conditions of the possibility of experience and objectivity. The forms of intuition space and time , as well as the categories of understanding, are the basic mechanisms of such a construction. The world that we can know is only the phenomenal world, and this world is given its particular appearance by the type of being that we are.
He turns the topic of nearness to God into a discussion of the differing spiritual stations of people in their understanding of divine Truth. All things are created and affected by It. Then behold naught in the heavens, the earth, and that which lieth between them, save as the effects thereof. They all, verily, are fashioned by the Will and have proceeded from It, while It is verily created by Itself and abideth beneath Its Own Essence. For, verily, all those different directions have been created by the Will and generated through the modes of Its revelation.
Although the realm of the divine Essence itself utterly transcends human knowledge, human beings can nevertheless have an indirect relation to the noumenal realm through divine revelation. Even the sanctuary of the heart as thou dost witness that God hath caused all human generations to proceed from the First Wondrous Creation through a single drop of water. Thus, verily, God hath created all things by the Will. Those stations in turn are determined by the revelation of the creative Word of God within the inmost reality of the individual: The Primal Will, once it is manifested in this world at the behest of God, speaketh of all things, and by virtue of its speaking thereof, all things are brought into existence.
He, therefore, would consider those who fail to believe in those words to be of a lower spiritual station. And he is correct at his own level of existence. For verily his inmost reality is generated beneath the station of the higher one. As to thee who art in the highest station, thou art fashioned by that verse and thou canst understand the station beneath thine existence. Thus, wert thou to acquire wisdom, thou wouldst not reject anyone because of his limitation, but must foster the growth of all in the palm of thy mercy.
Shouldst thou succeed in elevating him to the realm of glory, great would be his blessings from thee; and should he fail to ascend to thy height, thou shouldst train him within his own rank of existence. For verily he too is a creation of thy Lord; God loveth him and he loveth God. Although no one can comprehend the Truth in its absolute reality, there clearly is a hierarchy of spiritual stations and corresponding perspectives on truth. The attitude of those who occupy higher stations must be one of compassion and understanding toward those of lower stations.
They must try to educate them and assist them to understand, but they must never forget the limits of their own understanding. This epistemological doctrine should not be mistaken as a form of relativism, however, although it has some similarities to perspectivism, which holds truth to be related to the perspective or standpoint of the subject.
It implies that recognition of the Word of God as revealed in each age is the the sanctuary of the heart ultimate state of truth-knowledge that is possible for human beings to attain. One can most directly approach noumenal reality through the sanctuary of the heart, which affords the only perspective from which an all-encompassing gaze of unity is possible. Within the sanctuary of the heart, from the perspective of unity, it becomes evident that there is no contradiction in the divine words, and that if there seems to be any contradiction, that perception is accountable to the limitations of the readers and their varying stations.
For intellect conceives not save limited things. He argueth, for example, that inasmuch as God hath revealed to Muh. Thus this one calleth the other an extremist, and the other calleth this one intolerant. Contend not.
Thou art correct: He is verily the Ever-Living, the Imperishable; and thou art also right, thou who seest his shrine and bearest witness unto his death. However, thou must not be veiled by thy knowledge of his physical death. It is a station in which he is a mirror of God, his Lord; whereas the station that is subject to mortality is his created station, where he is subject to change, transformation, slaying, quickening, and resurrection. Both stations are praiseworthy and beloved within their own level of existence. Although all humans are manifestations of all the divine names and attributes, different names of God are predominantly manifested in different minds and thus difference of ideas occurs.
Therefore, those who turn their hearts toward the totality of divine revelation will be enabled to behold reality in the sanctuary of the heart, in ways that transcend more limited perspectives. The supreme manifestation of this epistemic perspective of the heart is of course the Manifestation of God, Who is the embodiment of all the names and attributes of God, and for this reason His recognition is emphasized as the most important step on the path of search for truth. As we have seen, His station of servitude is subservient to His station of divinity.
Thus the perfect epistemological stance unites the two stations of servitude and divinity with superiority given to that of divinity. The third position is the perspective of the one who understands that both names are valid, each pertaining to a different aspect of reality, and who therefore sees no contradiction between the two names. This third perspective, however, is closer, but not identical, to Shaykh Ah.
This perspective corresponds to that of Shaykh Ah. Yet within other mystics, the divine attribute of lordship and being the object of adoration is dominant. These people cannot conceive of God without the existence of His creatures. At this level—the level of divine Action—they recognize the world as preexistent with the divine attributes, for here the existence of the divine attributes implies the existence of the created world. Likewise, the view that denies the pre-existence of the realities of things at the level of the attributes and the divine Action is incorrect.
Each of the two views is correct only when it is applied to its own appropriate aspect or level of reality. Thus we can see that this epistemology is not any sort of metaphysical relativism. As was noted, in Kantian theory the categories of understanding only apply to the phenomenal realm of appearances and are incapable of describing the noumenal realm of the things in themselves. While Kant tried to resolve these antinomies through non-theoretical means, including moral action and aesthetics, he proposed no epistemological solution to the problem.
But by attaining the higher perspective of the heart one can transcend the oppositions of the limited station of intellect and arrive at a more comprehensive, holistic perspective. In this chapter, we investigate the concept of the Will, its relation to God, and the stages of divine creative Action. In a sense, everything returns to this fundamental concept. However, within the gate of the heart Will, that supreme Sign is the Will Itself, the Supreme Mirror of God, which hath never referred, nor will it ever refer, to aught but God.
God, as the unknowable Essence, transcends the realm of both subject and object. God is the Supreme Subject without any Object. The station of the Primal Will, however, can be described as the unity of subject and object. The station of divinity, the higher direction, is the Will as the supreme Mirror of God; here nothing is seen in the Will except God.
At this level there exists no mention of anything except God: the Will is the sheer revelation of the Absolute Unity of God, where there is no possibility of creation, differentiation, or diverse names or attributes. The Will as object, however, represents something that is created, and there is now mention of the Will itself as that created reality. It is through the relation of this lower station to the higher station of the Point that God is worshipped and adored by the Will.
However, things can be regarded in two ways. They can be seen in terms of their own characteristics and essence, or as manifestations of their Supreme Origin and End. These two views can be applied to any being. One can focus on the hidden aspect of the Point, in which nothing is seen but God, or the manifest aspect of the Point, as the station of the Will, the Word, and the Primary Creation. Here both perspectives in fact point to the divine realm, although the latter aspect is subordinate to the former.
Thus, in a secondary way, both perspectives are acceptable with regard to all nineteen members of the Primal Unity.
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The view that sees phenomenal things in terms of their own contingent material essences is an ordinary perspective of limitation. Thus, when a servant cometh to know, he seeth that none knoweth but Him, and when he obtaineth the power to accomplish something, he seeth that none is powerful but Him, for in each Dispensation, all who are guided by that Revelation are naught but the manifold modes of that Manifestation of God. This is the decree, for naught else is possible in this contingent world. This is the fruit of the existence of all things [all humans], since all things depend upon the Primal Will for their existence, and naught is seen in everything but the revelation of God, in accordance with the degree of the reality of any entity which beareth the divine revelation.
The divine verses issue from the higher direction of the Will, while the revelation of prayers comes from the lower direction. He hath accepted the recognition of that Sun of Truth as the recognition of His own Reality. God hath ordained two stations for the Sun of Truth: the unseen station, where naught is seen in the Will save God, and the manifest station, where naught is seen in It except the Primal Will.
This hath been and will continue to be the unseen station of the Sun of Truth and the primal will the higher direction of the Dawning-Place of the Sun of Eternity, while the numerous series of prayers and supplications are but a droplet of that Sea. All, according to their capacity, are enjoined to love Him and recognize Him and traverse the path of the Seas of Names and Attributes. Should it be beyond their power, however, God hath ordained for Him a different station and a lesser course, which is to recognize His manifest station, known also as the Sun of Truth, the Primal Creation, the Primal Will, the Eternal Sun.
Should one fail to tread the path of that Sea, he must traverse the path of this alternative Sea. Both are acceptable because both are true, and each corresponds to a different aspect of the revelation of the divine Word. Both statements are references to the gate of the heart station of the Primal Will, although in the Point of the Will nothing must be seen but God.
The most comprehensive truth is the recognition of the dual aspect of the Point, with priority given to the aspect of divinity. Given the dual character and station of the Point, the two expressions that constitute the declaration of faith describe the two aspects of the Will. They change and progress. They appear in new forms, and thus a traditionalistic, static approach to divine revelation has nothing to do with true faith. Rational arguments correspond to the station of the Gates and the learned who endeavour to understand divine Reality. The mode of divine verses corresponds to the Sea of Names, that stage in which nothing is seen in the Will except God, and it is only the denizens of the Sea of Names who fully appreciate the divine verses as conclusive testimony.
This, verily, is a mighty testimony from God unto the truth of the Most Great Remembrance. These positions have sometimes been termed monism and dualism. In the second, dualistic position, which Weber termed asceticism, there is complete separation between the world and God: God utterly transcends all creation.
The form of consciousness that He desires to create is one which sees the signs of God in all things, and in fact sees nothing but God. Should he attain unto such a station, his body would, as would his heart, manifest naught but the revelation of the Absolute, the manifestations of perfection, the evidences of the Essence, and the expressions of the Attributes. Of these issues, perhaps the most important in the history of Islamic philosophy is the question of the creation of the world by God. This issue has been the central point around which ideas concerning the unity of God, the divine attributes, the preexistence or originated nature of the world, the distinction between the Necessary Existent and the contingent existent, the nature of divine causation, and the problem of emanation have been discussed and debated.
For example, philosophers have been divided on whether causation is rooted in origination or contingency. Is the need for an ultimate Cause of the world due to the originated nature h. In this approach, God creates the world and brings it into existence out of nothingness. Since, in everything other than God, essence is separate from existence, a cause is needed to join existence to essence. At some moment, God, by His unconstrained Will, chose to create all beings and then brought every single one into existence.
However, despite their differences, the opposing parties in these debates assume one point in common. They both believe that it is the Essence of God which is the cause and the creator of reality. Because divine transcendence is absolute, the Essence of God cannot be the cause of the world: For that Essential Pre-existence which is not the cause of any thing, and beside Whom nothing is present, and at Whose rank none can ever be mentioned, is solely the Ancient Pre-existence of the Eternal Essence, which hath ever existed by virtue of His own Existence.
Naught is mentioned besides Him, and no plurality whatsoever can be uttered in the absolute indivisible Unity of His Essence. For, the condition of causation is the mode of association, resemblance, and utterance in relation to the effect. This, however, is both impossible and forbidden in the realm of Utter Essence, which in turn is exalted beyond mention by any of His creatures. The statement of the philosophers that the cause of the created beings is the Essence is erroneous because of the lack of association, the utter impossibility of change, and the precondition of the resemblance of the cause and the effect.
He verily hath created all things by virtue of His Will, and hath created the Will by Itself, out of nothing else. Likewise, those who advocate that the cause of the existence of the contingent beings is the Essence of God, and thus believe in some form of relation gate of the heart between the two, are disbelievers. For causation is dependent on the association with the effect, and relation is dependent on the existence of duality, whereas both conditions are utterly false.
For, verily, that Cause is His Handiwork, and that Handiwork is not preceeded by any cause, to such an extent that the tongue of His Favoured Ones repeatedly addressed this absence of causation by the Essence. Had it been the Essence that was also the Cause, this would have required association and resemblance. He hath fashioned the Will from nothingness, through Itself, and ordained It to be the Cause of all that is other than It, with no descent of anything from His Essence unto the Will. The Essence of God cannot be the cause of creation in this sense because nothing exists at the level of the Eternal Essence, let alone that such a thing could be related to, associated with, or resemble God.
Rather than the Essence, it is the realm of the divine Action, the Primal Will, the Logos, and the Remembrance of God that is the supreme Cause of the created world. Many Islamic philosophers and mystics advocated the unity of existence, arguing that the world is co-eternal with God, that it is thus uncreated, and that it is ultimately one with God. Since there can be no knowledge without an object of knowledge, the eternal knowledge of God logically requires the pre-existence of these eternal intelligible forms in the Essence of God.
Since the Essence of God is the True Indivisible Being, the realities of the the primal will world must be nothing other than the Essence of God. Therefore, the world of plurality is an appearance whose true existence is nothing but God. One of the most important discussions exemplifying Shaykh Ah.
Such knowledge has no object of knowledge and is not dependent on the existence of the essences of things in the Essence of God.
This second knowledge, however, is not eternal but originated and created. However, both these gate of the heart concepts—the True Indivisible Being and the eternal intelligible forms— are false if they are attributed to the realm of the divine Essence. Just as the existence of God is not dependent on the existence of the creatures, the knowledge of the Essence is also absolutely independent from any form of existence of the world and its objects.
God, the Fashioner, created the Action through Action itself, and established it beneath His shadow. God is the True Indivisible Being and is one with the essence of all things. Among these reasons is the incontrovertible testimony of the intellect, that naught existeth besides the Essence of Eternity, and that He posesseth no attributes, of whatever different meaning, save His own Essence. Thus, no recourse is there for one who claimeth the truth of the idea of the True Indivisible Being, except to assert one of two blatant errors: either the pre-existence of pluralities in the Essence of God, or the descent of the Essence into the rank of the dust.
Both of these are impossible, nay, the primal will forbidden, inasmuch as there can never be any descent for the Essence of God, nor can any mention ever be uttered, other than of Him, at His level. He is God; all else are His creatures, and there can be no third between, or besides, them. Exalted be God, the Sovereign, the Just! Verily, their grievous sin is due to their use of analogy in their desire to comprehend the essential properties of the Essence at the level of the contingent beings.
Exalted be God above such a notion! Inasmuch as it is evident that His life is His Essence, since His life doth not rely on the existence of any living thing besides Him, then the same is true with regard to His knowledge. He, glorified be He, hath been omniscient from and throughout His immemorial eternity, without the existence of any object of knowledge.
The philosophical discussions of origination and pre-existence, and of contingency and necessity, are based on the assumption that the Pre-existent or the Necessary Existent is the cause of the originated or contingent world. Likewise, in these theories, both the existence and the attributes of that Pre-existent and Necessary Being are inferred from the characteristics of the contingent and originated world.
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Some philosophers have generated a long list of attributes for God through rational deductions. In the same manner, advocates of the thesis of origination assumed that the originated character of the world was preceded by the absolute gate of the heart pre-existence of God, concluding that the originated was caused by the Essence.
Nothing existeth besides Him, much less that it could be capable of explaining His Pre-existence. Therefore, any praise made by His creation, and any description comprehended by His servants, is the outcome of their limited creation and the attributes that their minds may invent within the created realm. Verily, the Source of the originated is the Primal Creation, which God hath created for Itself, by Itself; no other mention can ever be made besides It.
All attributes predicated of God refer to the Primal Will. In the Epistle of Justice: Root Principles, He states: Know thou, O seeker, that, in the books they have penned, the philosophers have brought forth arguments for the existence of a Fashioner, even as the mystics have adduced proofs for His unity. But these books the primal will are all refuted by the testimony of the very proofs they contain, inasmuch as the latter are all contingent, and it is impossible for the proof of the divine Essence to be contingent.
The traditional understanding of this statement in Islamic philosophy was the thesis of emanation.
For, verily, God hath been and will continue to be independent of all things, and nothing proceedeth from Him. His eternal praise is that He begetteth not, nor is He begotten. There is no doubt that the Eternal Essence hath ever been immeasurably exalted above any association with His creatures; how much less gate of the heart could It become the source out of which things proceed. Though the statement is discussed in philosophy, the truth is that it must refer to the grades of the creative Action itself.
This unity and diversity of the subject and object leads to the creation of the phenomenal world of plurality through the causation of the Will. In the Epistle on the Proofs of the Prophethood of Muh. The truth of the Manifestation thus can be recognized only by the Manifestation Himself and not by any human being besides Him.
Conversely, although He emphasizes the transcendence of the divine Essence, He is not opposed to mysticism, nor does He exclude the ecstatic moment of divine experience and love. All the yearnings of the mystics thus have always referred to the Revelation of the Primal Point, and all praise and description of God will continue to point to the Manifestations of God.
Therefore, a true mystic orientation must be accompanied by a clear consciousness of the limits of human experience and mystic attainment, recognizing that the summit of the human spiritual journey is the recognition of the Manifestation of God in each age. Indeed, this purpose forms the primary context of His discussion of these stages, and the all-encompassing perspective of unity differentiates His writing from other philosophical and theological discussions on the topic. Thus, as we will see, the concept of the stages of divine Action becomes historical as well as metaphysical.
All the seven stages of divine creative Action are diverse manifestations of the Word of God. For anything to exist, it must have an essence. In addition to essence it must also have existence. An imaginary horse with a hundred heads and ten wings, although it might be said to have an essence which enables it to be conceptualized , nevertheless does not the stages of divine creative action exist because the essence is not accompanied by existence.
Nor, conversely, can there be existence without an existent entity. Yet neither essence nor existence can lead to the realization of a thing unless they are united together, just as the birth of a child is dependent on three elements: a father, a mother, and their union. And by virtue of the realization of the link in the station of the trinity, it is necessary, according to wisdom, that four further stages be realized for the descent of the Command from the Unseen Realm to the manifest world.
In the following passage, we can see that the twin aspects of divinity and servitude are fundamental to the constitution of all beings: The reality of all beings save God dependeth on two aspects jihat. Through the realization of both these aspects, the link of Destiny, which is the connection between these two aspects, will become manifest.
And after the appearance of the three, the other four aspects are realized, for the descent of the three is impossible save through the appearance of the four. This is the reason for the seven stages of causation. Destiny is indeed the station of the scheme of things as ordained by God, the Fashioner of heaven, while Decree is His conclusive and mighty Command. Shoghi Effendi, God Passes By , for the five passages quoted.
Whenever He chose to manifest Himself all must turn to Him and obey His commandments. Nevertheless, for the sake of honouring the station of 'Him Whom God shall make manifest', He ordained that if. He urged them to be chaste in their writings and courteous in their speech, especially when expressing their views or adducing proofs during discussion.
His purpose in these exhortations was to ensure that the words or deeds of His followers would in no way give offence to the person of 'Him Whom God shall make manifest'. Moreover, as a token of respect for the Supreme Manifestation of God, Who would be exalted above any question His creatures might put to Him, He admonished His followers not to ask Him any questions except those worthy of His station. Not only did He give them a true understanding of His station and reveal the spiritual prerequisites of worthiness to receive His Revelation, but He also instructed them on their behaviour.
They should, He advised them, not only purify their inner beings from attachment to this world, but, in addition, should pay attention to their appearance and clothing so as not to offend Him. These are His words:. For He will assuredly be made manifest. I have made none other but Thee my trust; I have clung to no will but Thy will O Thou Remnant of God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake, and have yearned for naught but martyrdom in the path of Thy love. And when the appointed hour hath struck, do Thou, by the leave of God, the All-Wise, reveal from the heights of the Most Lofty and Mystic Mount a faint, an infinitesimal glimmer of Thy impenetrable Mystery, that they who have recognized the radiance of the Sinaic Splendour may faint away and die as they catch a lightening glimpse of the fierce and crimson Light that envelops Thy Revelation.
Some believed Him to be the Supreme Manifestation of God, while others went further than this. This indicates that man because of his finite mind will never be able to understand the true station of the Manifestation of God. The criteria are sincerity and faith. Knowing man's limitations, God accepts from him what he is able to achieve. Shoghi Effendi, the Guardian of the Faith, also elucidated this theme. Indeed, it may be said that one of his.
To Him Isaiah, the greatest of the Jewish prophets, had alluded as the ' Glory of the Lord ,' the ' Everlasting Father ,' the ' Prince of Peace ,' the ' Wonderful ,' the ' Counsellor ,' the ' Rod come forth out of the stem of Jesse ' and the ' Branch grown out of His roots ,' Who ' shall be established upon the throne of David ,' Who ' will come with strong hand ,' Who ' shall judge among the nations ,' Who ' shall smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked ,' and Who ' shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
To Him Jesus Christ had referred as the ' Prince of this world ,' as the ' Comforter ' Who will ' reprove the world of sin, and of righteousness, and of judgment ,' as the ' Spirit of Truth ' Who ' will guide you into all truth ,' Who ' shall not speak of Himself, but whatsoever He shall hear, that shall He speak ,' as the ' Lord of the vineyard ,' and as the ' Son of Man ' Who ' shall come in the glory of His Father ' ' in the clouds of heaven with power and great glory ,' with ' all the holy angels ' about Him, and ' all nations ' gathered before His throne.
To Him Muhammad, the Apostle of God, had alluded in His Book as the ' Great Announcement ,' and declared His Day to be the Day whereon ' God ' will ' come down ' ' overshadowed with clouds ,' the Day whereon ' thy Lord shall come and the angels rank on rank ,' and ' The Spirit shall arise and the angels shall be ranged in order ' Be patient until thou beholdest a new creation. That revelation will drive us toward God. They ran and hid themselves from God because of their revelation of good and evil. Discovering themselves to be in error, their answer to the problem was to separate themselves from God.
That was a mistake then and it is a mistake now. If people ask me where to start reading the Bible, generally, I tell them to start in Colossians. There, we discover that Christ has already accomplished much of what we think we need to be accomplishing. This ministry is about keeping our eye on Christ and not looking to the right or the left. Nothing about that purpose has or will change in the future. That new studio will not change our message. It will permit even more of that message to be proclaimed in new and exciting ways.
We pray that you will continue to join with us. That partnership shares our message with thousands of listeners each day. We have found that encouraging someone else has the effect of encouraging ourselves at the same time. While the world political and economic conditions look bleak much of the time, we are encouraged and see a future for this radio station that gathers together believers in this area and celebrates that great victory of Christ. We look forward to spending the time together on FM You must be logged in to post a comment. Our goal is simple: to encourage Christians in the truth of the Gospel.