Chapter 21
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Conflicting writings on the Return of the Manifestations of God.
Contrast passage 1 and passages
2 - 5. The Return of the attributes of God ("abiding in the same
tabernacle, soaring in the same heaven, seated upon the same throne")
only occurs when the Manifestation of God appears on earth from the
realm of pre-existence, and not "at any time" as stated by Shoghi Effendi.
1)
114 MANIFESTATIONS (Return of the Qualities)
"The reflection of the qualities of holy souls can take place at any
time; it is not confined to the period when the Manifestation is on
earth."
-- Shoghi Effendi, Directives from the Guardian, p. 42
2)
Know thou moreover that in the Day of His Manifestation all things
besides God shall be brought forth and placed equally, irrespective of
their rank being high or low. The Day of Return is inscrutable unto all men until after the divine Revelation hath been fulfilled.
He is in truth the One Who ordaineth whatsoever He willeth. When the
Word of God is revealed unto all created things whoso then giveth ear
and heedeth the Call is, indeed, reckoned among the most distinguished
souls, though he be a carrier of ashes. And he who turneth away is
accounted as the lowliest of His servants, though he be a ruler amongst
men and the possessor of all the books that are in the heavens and on
earth.
-- Baha'u'llah, Tablets of Baha'u'llah, p. 185
3)
To them that are endowed with understanding, it is clear and manifest
that when the fire of the love of Jesus consumed the veils of Jewish
limitations, and His authority was made apparent and partially
enforced, He the Revealer of the unseen Beauty, addressing one day His
disciples, referred unto His passing, and, kindling in their hearts the
fire of bereavement, said unto them: "I go away and come again unto
you." And in another place He said: "I go and another will come Who
will tell you all that I have not told you, and will fulfil all that I
have said." Both these sayings have but one meaning, were you to ponder
upon the Manifestations of the Unity of God with divine insight.
Every discerning observer will recognize that in the Dispensation of
the Qur'án both the Book and the Cause of Jesus were confirmed. As to
the matter of names, Muhammad, Himself, declared: "I am Jesus." He
recognized the truth of the signs, prophecies, and words of Jesus, and
testified that they were all of God. In this sense, neither the person
of Jesus nor His writings hath differed from that of Muhammad and of
His holy Book, inasmuch as both have championed the Cause of God,
uttered His praise, and revealed His commandments. Thus it is that
Jesus, Himself, declared: "I go away and come again unto you." Consider
the sun. Were it to say now, "I am the sun of yesterday," it would
speak the truth. And should it, bearing the sequence of time in mind,
claim to be other than that sun, it still would speak the truth. In
like manner, if it be said that all the days are but one and the same,
it is correct and true. And if it be said, with respect to their
particular names and designations, that they differ, that again is
true. For though they are the same, yet one doth recognize in each a
separate designation, a specific attribute, a particular character.
Conceive accordingly the distinction, variation, and unity
characteristic of the various Manifestations of holiness, that thou
mayest comprehend the allusions made by the creator of all names and
attributes to the mysteries of distinction and unity, and discover the
answer to thy question as to why that everlasting Beauty should have,
at sundry times, called Himself by different names and titles.
-- Baha'u'llah, The Kitab-i-Iqan, p. 20
4)
And were they to say that by "divine Presence" is meant the "Secondary
Revelation of God," interpreted as the "Holy Outpouring," this is
admittedly applicable to the world of creation, that is, in the realm
of the primal and original manifestation of God. Such revelation is
confined to His Prophets and chosen Ones, inasmuch as none mightier
than they hath come to exist in the world of being. This truth all
recognize, and bear witness thereto. These Prophets and chosen Ones of
God are the recipients and revealers of all the unchangeable attributes
and names of God. They are the mirrors that truly and faithfully
reflect the light of God. Whatsoever is applicable to them is in
reality applicable to God, Himself, Who is both the Visible and the
Invisible. The knowledge of Him, Who is the Origin of all things, and
attainment unto Him, are impossible save through knowledge of, and
attainment unto, these luminous Beings who proceed from the Sun of
Truth. By attaining, therefore, to the presence of these holy
Luminaries, the "Presence of God" Himself is attained. From their
knowledge, the knowledge of God is revealed, and from the light of
their countenance, the splendour of the Face of God is made manifest.
Through the manifold attributes of these Essences of Detachment, Who
are both the first and the last, the seen and the hidden, it is made
evident that He Who is the Sun of Truth is "the First and the Last, the
Seen, and the Hidden." Likewise the other lofty names and exalted
attributes of God. Therefore, whosoever, and in whatever Dispensation,
hath recognized and attained unto the presence of these glorious, these
resplendent and most excellent Luminaries, hath verily attained unto
the "Presence of God" Himself, and entered the city of eternal and
immortal life. Attainment unto such presence is possible only in the
Day of Resurrection, which is the Day of the rise of God Himself
through His all-embracing Revelation.
-- Bahá'u'lláh, The Kitab-i-Iqan, p. 141
5)
More references on Return.
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