The Book of the Epistle to the Son of the Wolf CHAPTER SIXTY TWO 13 страница
The implication here seems to be that someone had travelled to Iraq (Baghdad?), the "Egypt of certitude" (miṣr al- īqān), the abode of the "True Joseph" (= Bahā'-Allāh) and attained the presence of Bahā'-Allāh, "a mighty, concealed Lamp (miṣbāḥ)." A "letter" (kitāb) was delivered enquiring about various arcane mysteries which had long remained undivulged. The Lawḥ-i ḥurūfāt is, in the light of human capacity and the dictates of wisdom, a disclosure or resolution of these long-secreted "mysteries" (asrār), mysteries pertaining that is, to
1) the Qur'ānic `Light verse' (Quran 24:35):
2) the al-ḥurūfāt al-muqaṭṭa`āt (`isolated letters') A.L.M. (Alif. Lām, Mīm) in the Sūrat al-Baqāra ("The Surah of the Cow" 2:1) and
2. various alchemical processes such as the secret of the production of gold.
3.
The major and minor themes of the Lawḥ-i ḥurūfāt are all the central concerns of theoretical and practical mysticism. The Lawḥ-i ḥurūfāt .. begins with a qabbalistic-cosmological exposition of the creation of the letters of the alphabet (ḥurūfāt) in pre-eternity; the coming to be of the archetypes of the letters of the Arabic alphabet in terms of the emergence of the "Primordial Point" (al-nuqṭa al-awwaliyya) and the first letter "A" (al-alif).
Then, following a few paragraphs on the purpose of creation and the exalted status of the Bāb and leading Bābīs, Bahā'-Allāh dwells on the theme of continuing divine guidance. The rest of the Lawḥ-i ḥurūfāt ..., though there are a number of significant digressions, largely consists of replies to (Rikab Saz's) two (or three?) questions about;
1) The mysteries of a "Light verse" (ayah-yi nūr);
"Then know thou that that which thou hast asked concerning the "Light Verse" [Qur'ān 24:35] which was sent down upon Muhammad..."
This section is basically an esoteric exegesis of Qur'ān 24:35 (cf. 14:5) which is partly rewritten or paraphrased by Bahā'-Allāh. The mention in Qur'ān 14:5 of "the light" and the "days of God" (ayyām Allāh) doubtless led Bahā'-Allāh to take this verse as a prophecy of the future advent of Muhammad (4-5 pages; Ma'idih 4:53-57) around whom the non-literal exegesis revolves.
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2) On the isolated, detached or disconneted letters Alif. Lām. Mīm (Qur'ān 2:1), etc; their qabbalistic-cosmological, chronological, eschatological and other significances.
3) The secrets of the alchemical production of "gold" along with notice that concern with "gold" and "silver" only increases poverty!
Among the important though minor secondary themes of the Tablet one may note:
· a) the state of the Bābis and the condition of Bahā'-Allāh.
· b) The mi`rāj of the believer.
· c) The secret of `ilm al-jafr (loosely, "letter mysticism"; "qabbalistic divination"; "occult prognostication", "number-letter esotericism")
·
· e) Eschatology and the issue of the khātam al-nabiyyīn ("Seal of the Prophets").
·
·
The Arabic is a little ambiguous and could be translated in more than one way.
Each use of an Arabic letter could be understood in several different ways.
Tablet on the Isolated Letters [of the Light] CHAPTER ONE
Divisions 1-35
otherwise called
The commentary about the Light verse [the Lamp verse]
The Arabic term for a letter of the alphabet is commonly used to refer to persons. The isolated letter is presumably the prophet(s), whom is kept away and above from the people.
THE ISOLATED LETTERS [OF THE LIGHT]
1.
There is no God except Him, the Elevated, the Transcendent
2.
[In the Name of God, the Splendid, the All-Glorious]
3.
Praise be to God who created the letters in the worlds
of the divine cloud beyond the pavilions of holiness
in the lofty heights of the most resplendent sphere,
4.
then gave them to drink from the goblet of eternal subsistence
as ordained in the rablets of the divine decree,
5.
this that He might bring life to the inmost hearts of those who are unto God
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in the omnipotent sphere of divine realization.
6.
He then clothed the letters in a black robe
in accordance with what was decreed through the measure of His eternality
respecting the possibilities of divine foreordination.
7.
This relative to the [fate regulating] crimson domes and to the status of [explicit] knowledge
for He has concealed the Water of Life in the shadows of
the worlds of Names unto the Lote-Tree of the Extremity.
8.
He then caused the letters to descend into the Kingdom of the Divine Will
in the atmosphere of the Divine Decree
whereupon a great Cry was heard from the Most-Exalted Realm
addressing the Primordial Pen thus,
9.
`O Pen!
Set down the mysteries of pre-existence upon the Perspicuous, Snow-White Tablet.'
10.
On account of this Cry was the Pen stupefied with intense yearning for 70,000 years
according to the computations of such as calculate these things.
11.
When it recovered from its having swooned away
according to the further operations of the Divine Decree, it wept crimson tears for 70,000 years.
12.
Then it stood up erect between the hands of God
at a time which was neither preceded by the decree of firstness in the beginning
nor by the decree of lastness in the end.
13.
While it was burning in the fire of separation on account of the cessation of the most-sweet Cry, there appeared within its tears a black hue in the heavenly sphere of fidelity.
14.
A black teardrop sprinkled down upon the Tablet
whereupon the Point was made manifest in the world of origination.
15.
This Point assumed the primordial shape [of life]
upon the mirrors of the letters in the beings of the Names.
16.
The [Arabic letter] "A" received it [within itself] before all the other letters,
in the [pre-eternal] elemental particles of things
for thus did this Divine Point take on the form of this Eternal [Arabic letter] "A" (alif).
17.
This inasmuch as the merciful breezes blew upon it from the Source of Singleness whereupon the Countenance of the Divine Singularity was disclosed from behind the Green Veils.
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18.
The substance (body, temple, form) of the Point was made manifest in the shape of the letter "A"
and rose up from the Tablet for the promotion of the Most-Exalted, Most-Great Cause of God
in the world of Names and Attributes.
19.
This is a station [by virtue of] which the reality of the Divine Will was clothed in the nominal robe
and invested in the garment of qualificative attributes in the City of Grandeur.
20.
When this upright letter "A" (alif) was established upon the Luminous Tablet
it was again transfigured with renewed splendor
whereupon the isolated letters shone forth in the primordial theophanies
in order that they might be an evidence of the worlds of incomparability
and command in the Citadels of origination.
21.
Then there appeared from these Letters which shone forth from the Primordial [letter] "A"
in the first of the theophanies, the worlds of delineation and multiplicity.
22.
They were differentiated, separated and isolated
then gathered together, reconciled, united, and linked together.
23.
Then assembled words and compounded letters appeared in the worlds of creation
in the forms of Names and Attributes.
24.
Wherefore was the completion of the creation of the worlds of dominion
and the Predestined Ornament among the manifestations of existing beings,
25.
to the end that all things might demonstrate,
with the voiceof their inmost realities, that He, verily,
is the Eternal, the Enduring, the Creator,
the Powerful, the Mighty, the Sovereign.
26.
And [they might testify to the fact] that `Alī before Muhammad [the Bāb]
is the Manifestation of the Divine Essence and the Manifestation of the Divine Attributes
from whom existence derives and unto whom beings return.
27.
And that he is the one from whose beneficent Logos-Being is the Breath of the All-Merciful
for thereby were created the realities of the essences
and the receptive dispositions in the world of being,
as well as the manifestations of existing beings in the worlds of existence.
28.
The Mirrors [of the Bayān] that speak of Him
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and the Letters [of the Living] that cry out about Him are foremost in the creation of God;
the source of outward things and the refuge [point of return]
for the servants [of God] in the [eschatological] Day of Dispersion.
29.
In this way God hath distinguished them
above the rest of the creatures in the worlds of preexistence.
30.
Through them it was that the Lights shone forth,
the moons gleamed, the suns shed splendor, and the stars were evident.
31.
They all testify of Him and demonstrate Him such that there is no distinction
between Him and between them except that they were created by His Command,
were raised up in accordance with His Intention, and were assembled through His Power.
32.
They are those through whom is the cyclic scheme,
the revolving of the spheres of existence,
and [the ones] through whom the Trees of the Divine Unity sprung up
and the incomparable fruits were made manifest.
33.
Through them are the rains of detachment sent down
until the Point returns to its original station after revolving around itself
and arriving at its place whereupon the end returns unto the beginning.
34.
Then the Primal Call was raised up from the Furthermost [Lote] Tree
with the splendor of the Sun once again.
35
And this is that which the Dove hath sung in the midst of Eternity
in this singular night in which the Fire of the Divine Oneness hath been ignited
from the Tree of Sinai in the shade of the most-ancient Name and the Eternal Secret
which [or who] was named the Living, the Pre-existent in the Qayyūm al-asmā'
in order that every manifestation may bear witness in the secret recesses of their hearts
unto the secret things, that He, verily, is the Mighty, the Powerful, the Protector, the Bestower.
Tablet on the Isolated Letters [of the Light] CHAPTER TWO
Divisions 36-70
THE ISOLATED LETTERS [OF THE LIGHT]
36.
This is a book from the [Arabic letter] "B" before the [Arabic letter] "H" ( = Bahā'-Allāh)
unto those who have believed in God and have attained unto the lights of guidance
for the purpose of bringing them unto the Pavilion of Holiness
and drawing them near unto a Seat to which none who disbelieve in God have attained.
37.
And to this testify the Embodiments of Names in the Cities of Attributes
and beyond them also the angels of holiness.
38.
Say:
`In the cooing of the Dove upon the branches, the soaring of the Doves of Holiness,
the surging of the Sea of Singleness, the uplifting of the Clouds of Wisdom,
the descent of the Rains, the gushing of the Rivers from the rocks
and in the establishment of the Temple of Eternity upon the Throne of Lights
are signs unto those who gaze upon the realities of things with the eye of God.'
39.
Ponder therefore, O concourse of lovers, upon the creation of the heavens and of the earth,
then within yourselves that you might be guided by the Manifestations of Power
unto the Lights of Guidance in the Days of the Divine Visage.
40.
We received a communication [book] from the letter "Q" (qāf)
who had journeyed from his self and emigrated unto God, the Protector, the Self-Subsistent.
41.
He attained unto the regions of holiness and entered the Egypt of certitude in a place wherein the Fire of God blazed up beyond the veils of Light and in which the Luminary of Singleness was ignited in a mighty, concealed Lamp.
42.
Thus are those to be preferred who have left their homes for the love of God above those who failed to turn towards the precincts of holiness in the City which those who are near unto God have circumambulated.
43.
In his letter there was enquiry about mysteries which none among the creatures hath anticipated; the veil on the face of which none among humankind hath drawn aside and which hath not been comprehended by the mystic knowers.
44.
Then know thou that that which thou hast asked concerning the "Light Verse" Quran 24:35
which was sent down upon Muhammad, the Messenger of God aforetime, concerns a verse the comprehension of which the worlds cannot sustain.
45.
Even if whatever lieth within God's knowledge became "Pens"
and all that has been decreed became oceans of "Ink"
and the Fingers of Might wrote [its mysteries] for all time,
this would not suffice to exhaust even a single letter of the meaning
of this honorable and blessed verse which hath been revealed by the Tongue of Grandeur.
46.
Nevertheless, I shall cause to be sprinkled down upon thee a dewdrop
from the fathomless ocean of the sea of knowledge and wisdom
in order that thou might be amongst those who have hastened to the plains of knowledge
and who have drunk deep of the goblet of Divine Favour
from the hand of the Youth seated upon the Throne of Paradise.
47.
When, for Moses, the appointed term in the Midian of the Divine Will was completed he returned to his people and entered the environs of Sinai in the Holy Vale at the right-hand side of the region of Paradise by the precincts of the Eternal Realm.
48.
He heard the Call from the Most-Exalted Realm, from the retreat of the Divinity Ipseity,
O Moses!
Behold! What do You see?
49.
I verily, am God!
your Lord and the Lord of your fathers, Ishmael, Isaac and Jacob.`
50.
Then Moses veiled his face out of the fear of God,
the Mighty, the Powerful, the Self-Subsistemt.
51.
Again was Moses summoned before the shores of the Ocean of Grandeur in the Crimson Dome:
"Lift up, O Moses, Your head!".
52.
When he lifted it up he saw a Light, blazing and luminous
from the Furthermost Tree in the Verdant [Green] Vale.
53.
Wherefore was he guided by the Most-Great Guidance
from the Fire kindled from the Eternal Lote-Tree.
54.
Then did he doff the sandals of desire
and detached himself from the dominion of this world and of the hereafter.
55.
All this was what God had decreed for him
even as thou hath been informed in the scriptural Tablets.
56.
Wherefore was his Cause raised up and his remembrance exalted.
57.
He was among those who turned their faces by the lights of the Fire towards the paths of Justice.
58.
And this is what was ordained for Moses son of Imran in the Dome of Time
[as thou would know] if thou are of such as are informed.
59.
Thus hath borne witness the Paran of Love near the Paran of Fire in the Horeb of Holiness and the Sinai of ness if thou should scan the Pages of Justice with the eye of God.
60.
When the veils of Singleness were uncovered
and the lights of the Divine Unity shone forth in the Muhammedan visage [of Muhammad]
the Fire of the Divine Ipseity was ignited for, in, and through His Logos-Being
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