HE WHO KNOWETH HIS BEING HATH KNOWN HIS LORD GOD
26.
Thou hast inquired about detachment.
27.
It is well known to thee that by detachment is intended
the detachment of the soul from all else except God.
28.
That is, it consisteth in soaring up to an eternal station,
wherein nothing that can be seen between heaven and earth
deterreth the seeker from the Absolute Truth.
29.
In other words, he is not veiled from divine love,
or from busying himself with the mention of God
by the love of any other thing, or by his immersion therein.
30.
For it can clearly be seen that today most of the people have seized upon fleeting baubles
and clung to defective goods,
and have remained deprived of perpetual bounty
and of the fruits of the blessed Tree.]
31.
Although a wayfarer upon the path of the Absolute Truth might reach a particular station,
without detachment he would not be able to perceive that station or any other plane.
32.
This topic, however, shall never be mentioned by any translator,
nor shall any pen set it down or any author discourse upon it.
33.
This is from the grace of God;
He bestoweth it upon whoso He willeth.
34.
By detachment is not meant giving away and depleting all one's wealth.
35.
Rather, it denotes turning unto God and supplicating Him.
36.
This plane can be attained in every precinct and is manifest and visible from every thing.
37.
He is detachment, and is the alpha and the omega thereof.
38.
Therefore, we beseech God to make us detached from anyone save Him
and to grace us with the attainment of His presence.
Verily, there is no God except He.
39.
Command and creation belong to Him.
40.
He maketh beloved whatever he wisheth to whomever He desireth,
and verily He is Powerful over all things.
41.
Another question regarded the Return.
42.
This matter hath been treated in detail and at length in all the Tablets,
in diverse statements and innumerable aphorisms.
43.
God willing, thou shalt refer to them,
that thou mightest attain an understanding thereof.
44.
The genesis of all things is from God
and all things shall return unto Him.
45.
There is no escape for anyone.
46.
All return to [God] the Absolute Truth,
yet some to His mercy and good pleasure, and others to His wrath and fire.
47.
In Persian and Arabic Tablets this matter hath been commented upon in its entirety.
Refer to them if ye desire to know.
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48.
Likewise, the Primal Point, may his grandeur be glorified,
wrote in detail concerning this subject in the Persian Bayan.
49.
Consult it, for a single letter thereof sufficeth all the people of the earth.
Verily, God hath made mention of all things in a very clear Book.
50.
Consider thine own origin, which was from God, and which shall return unto Him.
As ye began, so shall ye return, and shall return to Him.
He who knoweth his being hath known his Lord [God] CHAPTER THREE
Divisions 51-75
HE WHO KNOWETH HIS BEING HATH KNOWN HIS LORD GOD
51.
Thou has asked about the saying, "Whoso knoweth his own self hath known his Lord."
52.
It is well known to thee that this statement hath, in every one of the infinite worlds,
wondrous meanings according to the exigencies of that world,
of which no one else hath or ever will have any knowledge.
53.
Were all of this to be discussed as it deserveth,
all the pens of the universe and oceans of ink would not suffice.
54.
However, a droplet from this most great, endless ocean shall be mentioned,
that perhaps seekers might be enabled to reach their destination
and wayfarers might attain the original goal.
55.
God guideth whoso He desireth to the path of the Mighty, the Powerful, the Omnipotent.]
56.
Consider the rational faculty with which God hath endowed the essence of man.
57.
Examine thine own being, and behold how thy motion and stillness,
thy will and purpose, thy sight and hearing,
thy sense of smell and power of speech,
and whatever else is related to, or transcendeth, thy physical senses or spiritual perceptions,
all proceed from, and owe their existence to, this same faculty.
58.
So closely are they related unto it,
that if in less than the twinkling of an eye its relationship to the human body be severed,
each and every one of these senses will cease immediately to exercise its function,
and will be deprived of the power to manifest the evidences of its activity.
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59.
It is indubitably clear and evident
that each of these afore-mentioned instruments has depended,
and will ever continue to depend,
for its proper functioning on this rational faculty,
which should be regarded as a sign of the revelation of Him Who is the sovereign Lord of all.
60.
Through its manifestation, all these names and attributes have been revealed,
and by the suspension of its action they are all destroyed and perish.
61.
It would be wholly untrue to maintain that this faculty is the same as the power of vision,
inasmuch as the power of vision is derived from it and acteth in dependence upon it.
62.
It would, likewise, be idle to contend that this faculty can be identified with the sense of hearing,
as the sense of hearing receiveth from the rational faculty
the requisite energy for performing its functions.
63.
This same relationship bindeth this faculty
with whatsoever hath been the recipient of these names and attributes within the human temple.
64.
These diverse names and revealed attributes have been generated
through the agency of this sign of God.
65.
Immeasurably exalted is this sign, in its essence and reality,
above all such names and attributes.
66.
Nay, all else besides it will, when compared with its glory,
fade into utter nothingness and become a thing forgotten.
67.
Wert thou to ponder in thy heart, from now until the end that hath no end,
and with all the concentrated intelligence and understanding
which the greatest minds have attained in the past or will attain in the future,
this divinely ordained and subtle Reality,
this sign of the revelation of the All-Abiding, All-Glorious God,
thou wilt fail to comprehend its mystery or to appraise its virtue.
68.
Having recognized thy powerlessness to attain to an adequate understanding
of that Reality which abideth within thee,
thou wilt readily admit the futility of such efforts as may be attempted by thee,
or by any of the created things,
to fathom the mystery of the Living God,
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the Day Star of unfading glory, the Ancient of everlasting days.
69.
This confession of helplessness
which mature contemplation must eventually compel every mind to make
is inherently the acme of human understanding [irfan]
and marketh the culmination of man's development.
70.
[If thou wert to ascend the stages of reliance upon God
and detachment by means of the ladders of glory and inaccessibility,
and if thou wert to open thy spiritual eye,
thou wouldst see this utterance as an abstract truth, free of the limitations of being.
71.
And thou wouldst hear the words, "Whoso hath known any thing hath known his Lord"
in the ear of thy consciousness through the angelic call of the divine dove of holiness.
72.
For in all things is present and visible the sign of the effulgence of the self-subsistent Glory
and the rays of the manifestation of the unique Sun.
73.
This sign is not and never shall be confined to any one soul.
74.
This is the truth, and no doubt lies therein, if you be among those who know.
75.
Yet the primary intent of knowing the being in this station
is the knowledge of the Being of God in every era and age.
76.
For the pre-existent essence and the ocean of reality
is exalted above the knowledge of all else but Him.
77.
Therefore, the insight attained by all the mystics
actually hath reference to their insight into the Manifestations of His Cause.
78.
They are the Being of God among His servants,
His Manifestation in His Creation,
and His Sign among His creatures.
79.
Whoso knoweth them hath known God,
whoso hath affirmed them hath affirmed God,
whoso hath acknowledged Their truth hath acknowledged the signs of God,
the Help in Peril, the Everlasting.
80.
Thus do We reveal for you the signs,
that you might be guided by the Signs of God.
He who knoweth his being hath known his Lord [God] CHAPTER FOUR
Divisions 81-110
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