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The Splendor of God, by Eric Hammond, [1909],

 

THE SEVEN VALLEYS

The written word of Baha‘u‘llah is possessed of much direct instruction, conveyed very beautifully, having always a helpful and inspiring note.

Let us wander, if you will, for a little time, with him in "The Seven Valleys," seven stations, so to speak, on the Divine Way. We shall find these stations in a veritable Garden of the Soul. They are described in the form of answers to questions put by a mystic Sufi, a Mohammedan named Sheik Abdur Rahman. Our gleanings from these answers, or tablets, will be gathered from Ali Kuli Khan's translation, issued by the Bahai Publishing Society in 1906. We will note that these answers are further described as "revealed"; that, naturally they are presented with a glowing and ornate Oriental wealth of imagery. Much of this we must leave ungarnered, contenting ourselves with enough of the real fineness of the work to give us a clear conception of the thought behind it.

It begins thus "In the Name of God, the Compassionate, the Merciful.

Praise be unto God, who caused existence to appear from non-existence, inscribed the mysteries of the existence on the tablet of Man and taught him the explanation of that which he knoweth not. . . . I mention unto thee holy, brilliant allusions from the Stations of Glory; so that they may attract thee unto the court of holiness, nearness, and beauty, and draw thee unto a state wherein thou shalt see naught in existence but the countenance of His Highness thy Beloved One. . . . That is the station of which the nightingale of unity hath sung, viz., 'And there shall appear upon the tablet of thine heart the traces of the subtle mysteries of 'fear God and God will instruct you.' . . . May it do good unto me, unto thee, unto whomsoever may ascend to the heaven of knowledge, and to him whose heart is fascinated by the zephyr of assurance wafting upon the garden of his innate heart, from the Sheba of the Merciful.

 

Peace be unto those who follow guidance."

 

It must be remarked that "the stages of the journey of travellers from the earthly dwelling to the Divine House have been designated to be Seven; some have spoken of these as 'Seven Valleys' . . . and they have said, 'Not until the traveller migrates from self and accomplishes these journeys, will he arrive at the sea of nearness and union.'

 

This is a short introduction to the Baha'i religion, part of the Wisdom of the East series. It includes short but profound texts by the founders of the religion, including the Bab, Baha'u'llh and Abdul Baha (also known as Abbas Effendi). It includes a longer text, The Seven Valleys an allegorical tale of the journey of the soul.

 

 

                                                   The Seven Valleys

 

                                                    The First Valley:

The Valley of Search

The steed upon which to journey through this valley is Patience.

In this journey the traveller will reach no destination without patience, nor will he attain to his aim. He must never be dejected.

Were he to endeavour for a hundred thousand years, and see not the beauty of the Friend, he must not be downhearted.

 

It is conditional upon these servants to purify their hearts which are the source of the Divine Treasury from every blemish, to turn away from blind imitation which is a trace of forefathers and ancestors; and to close the doors of friendship and enmity with all the peoples of the earth.

 

In this journey the seeker reaches such a station that he finds all the existing beings bewildered in search of the Friend.

Many a Jacob he sees wandering in quest of Joseph. A world of friends he beholds, who are running in search of the Desired One, and a universe of lovers he finds, who are journeying after the Beloved One.

At every moment he perceives a new matter, and at every hour he becomes informed of a mystery; for he has lifted his heart from both worlds and intended to attain the Ka'aba (the goal) of the Beloved.

At every step the assistance of the Invisible surrounds him, and the ardour of his search increases."

 

As illustrating the thoroughness of seeking requisite for attainment in the First Valley, a story is given, prefaced by the statement:

"Search should be measured by the deed of the Majnoon of love."

"Majnoon," our translator tells us, signifies "insane," and was the name by which a celebrated lover belonging to the old Arabian nomadic tribes was known. His object was Laila, the daughter of an Arab prince. The story is "symbolical of pure, human love in its highest degree, and has been the theme of many Persian poets. Nizami's poem on this love story is the masterpiece."

 

"It is related that one day Majnoon was seen sifting the dust and shedding tears. They said, 'What art thou doing?' He said, 'I am searching for Laila!' They said, 'Woe unto thee! Laila is from the pure spirit, and thou art seeking her in the earth!' He said, 'I exert myself in her search everywhere; perchance I may find her somewhere!'"

 

"Although seeking the Lord of Lords in the dust is contemptible to the wise, yet it is evidence of utmost endeavour and search. 'Whoso seeks with diligence shall surely find.'

A sincere seeker finds naught save union with the Desired One, and a lover has no aim but to attain to the beloved.

 

A seeker cannot obtain this (spirit of) search, except by the sacrifice of all that exists; that is, he must annihilate all that he has seen, heard, or understood, with "the negation 'no,' so that he may reach the city of the Spirit, which is the city of 'but.'"

 

Here our translator reminds us that "There is no God but God" is the formula of faith in the Divine Unity. "There is no God" is denial and negation, while "but God" is faith and affirmation.

 

"An effort is needed that we may exert ourselves in search for Him, and an endeavour that we may taste of the honey of union with Him. If we drink of this cup we shall forget the whole world.

 

In this journey the traveller sits on every soil and dwells in every land, and seeks the beauty of the Friend in every face.

He searches for the Beloved One in every country; he joins every multitude . . . perchance he may discover the mystery of the Beloved One in some head, or behold the beauty of the Desired One in some visage.

If, through the assistance of God, he find, in this journey, a trace of the Traceless Friend . . . he will immediately step into the Valley of Love and become melted with the fire of love.

 

                                                 The Second Valley:

The Valley of Love

In this valley the heaven of attraction is lifted up, the world-illuminating sun of longing dawns forth and the fire of love becomes ablaze.

And when the fire of love is become ablaze, the harvest of reason will be wholly consumed.

At this time the traveller is unconscious, both of himself and of aught else save himself.

He knows neither knowledge nor ignorance, neither doubt nor certainty; neither does he recognise the morn of guidance nor the eve of error.

He avoids both infidelity and faith.

 

Thus it is said by Attar (one of the great, inspired Sufi leaders, poets and philosophers of the middle ages of Islam), 'Leave infidelity to the infidel and faith to the faithful; a single particle of pain, in thy love, is enough for the heart of Attar.'

The steed of this valley is Pain.

Without pain this journey will never be accomplished.

In this stage the lover has no thought but of the Beloved One, and seeks no shelter but the Desired One. At every moment he freely gives a hundred lives in the path of the Beloved, and at every step he throws a thousand at the feet of the Friend.

'O my brother! not until thou enterest the Egypt of the Spirit wilt thou attain, to the Joseph of the beauty of the Friend; not until thou, like Jacob, give up thine outward eye, wilt thou open thine inward eye; and not until thou art ablaze with the fire of love wilt thou associate with the Friend of Ecstasy.

 

A lover fears nothing, and no loss can do him harm.

Thou wilt see him cool in fire, and find him dry even in the sea.

Love accepts not any existence, nor wishes any life; he finds life in death, and glory in shame.

 

Much wit is needed to make one worthy of the ardour of love; and many a head is required to be fit for the noose of the Friend. Blessed is the neck which falleth into His noose, and happy is the head which is dropped on the dust in the path of His love.

Be alien to thyself, that thou mayest find thy way to the Incomparable One.

Abandon the mortal earth, that thou mayest take residence in the Divine Nest.

Nothingness is needed until thou mayest kindle the fire of existence and become acceptable in the path of love. 'Love does not accept a soul alive (to material things); a falcon preys not on a dead mouse.'

 

At every moment Love consumes a world; and in whatever land he hoists his banner, he makes it desolate.

Existence has no being in his realm, and men of reason have no foothold in his dominion.

The whale of love swallows up the erudite in reason, and destroys the prudent in knowledge. It quaffs the 'Seven Seas'; and yet the thirst of its heart is not allayed and still it says, 'Is there yet any more?'

It becomes alien to self; and shuns all that is in the world. . . .

 

Therefore the veils of the Satanic ego must needs be consumed with the fire of love; so that the spirit may become clean and purified for comprehending the grades of the Lord of 'but for thee.'" [Here the reader must be referred to the translator's note: "But for thee"—a tradition, relating the words of God to the Prophet (Mohammed), "But for thee, I would not have created the spheres!" (traditional).] "Kindle thou a fire of love and consume all possessions (or Self); then lift thy foot and step into the mountain of the lovers." [Here our translator informs us that Baha‘u‘llah is quoting from one of his own odes.]

"If, by the assistance of the Creator, the lover is released in safety from the claws of the falcon of Love, he will then arrive at the realm of the Valley of Divine Knowledge.

 

 

                                                   The Third Valley:

The Valley of Divine Knowledge

He will be led from doubt to certainty, and directed from the darkness of the error of worldly desire to the light of guidance of piety.

His inner eye will be opened, and he will engage in close communion with his Beloved.

He will open the portal of truth and devotion and close the doors of superficiality.

In this state he will yield to the Divine Decree, will see war as peace, find the Significances of life in death, perceive the mysteries of the "other world" in the regions of creation . . . with the outward and inward eye; and, with a spiritual heart he will behold the Eternal Wisdom in the infinite manifestations of God.

 

In an ocean he will see a drop, and in a drop he will detect the mysteries of an ocean.

'The core of whatever mote thou mayest split, therein thou wilt find a sun.'

In this valley, through absolute vision, a traveller does not see in God's creation any difference or contradiction; and at every moment he will say, 'Thou canst not see, in the creation of the Most Merciful One, any difference. Turn thou thine eyes whether thou can see any flaws!' (Koran).

 

He will see justice in injustice and witness grace in justice; he will find many a knowledge concealed in ignorance. . . .

He will break the cage of body and desire, and be attached to the spirit of the people of immortality. He will ascend on ideal ladders, and hasten to the heaven of Significances. . .

If he experience any oppression he will endure it with patience, and if he see any wrath he will show forth affection. . . .

 

The people of the valley beyond this see the beginning and the end as one; nay, rather, they see no beginning and no end; 'without beginning without end. . . .'

As it is said, 'A perfect realisation of Divine Unity is to strip it from all attributes. . . .'

Hence, in this connection, Khaji Abd-‘Allah has set forth a subtle point and consummation in his interpretation of the verse 'Direct us in the Right Way' (Koran), and it is this: 'Point unto us the right way, that is bless us with Love, thine Essence; so that, becoming free from all regard for ourselves, and for all else save Thee, we may be wholly captivated by Thee, so as to know none but Thee, to see naught save Thee, to think of naught beside Thee.' (Khaji Abd-‘Allah was, adds Ali Kuli Khan, a high, mystic Sufi leader, of the house of Ansar, in the middle ages of Islam. His tomb is situated in Herat. 'Ansar' literally means 'helpers';—hence, a term denominating those people of Medina who first believed in Mohammed.)

 

Nay, they pass even beyond this station, as it is said, 'Love is a screen between the lover and the Beloved.' . . .

At this time the morn of knowledge hath dawned, and the lamps of travelling and wayfaring are put out."

 

At this point we are bidden to note that "travelling and wayfaring after truth, under the direction of the Sufi leaders, are of the characteristics of mystic Sufis. These leaders, Sufis call 'lights,' whereby to find the truth. But the appearance of the manifestations of God is that of the Sun of Truth itself. Hence it is said by Ali, 'Quench the light (lamp) when the Sun hath already dawned.' Here Baha‘u‘llah teaches that in these days men must depend on the Sun of Truth which has become manifest.

 

If thou art a man of prayer and supplication, fly on the wings of saintly effort, so that thou mayest see the mysteries of the Friend, and attain to the light of the Beloved.

'We are God's, and unto Him shall we surely return.'

After journeying through the Valley of Knowledge, which is the last station of limitation, the traveller reaches the first stage of the Valley of Divine Unity.

 

 

The Fourth Valley

The Valley of Divine Unity

He (the traveller) drinks from the cup of abstraction and gazes on the manifestations of singleness.

At this station he rends asunder the veils of plurality, flies away from the worlds of lust, and ascends to the Heaven of Oneness:

He hears with Divine ears, and beholds the mysteries of the creation of the Eternal One with God-like eyes. He steps into the retreat of the Friend, and becomes an intimate in the pavilion of the Beloved. . . .

He sees no commendation, name, or dignity, of himself; he sees his own commendation in the commendation of the True One, and beholds the Name of the True One in his own name. He will know 'all voices to be from the King,' and hear all the melodies from Him.

He will be established on the throne of—'Say, all is from God,' and rest on the carpet of—'There is no power nor might but through God alone.'

He will look upon things with the vision of oneness . . . and see the light of unity manifest and present in all the existent things. All the differences which the traveller sees in the world of Being during the various stages of his journey, are due to the view of the traveller himself. We bring an illustration in order that this fact may become thoroughly evident:

Consider the phenomenal sun which shines forth on all beings with the same effulgence. . . .

But its appearance in every place and the light it sheds thereon, is in accord with the degree of the capacity of that place. In a mirror it reflects . . . it creates fire in the crystal . . . it develops everything according to the capacity of that thing; by the command of the Causer of effects.

 

Colours also appear in accord with (the nature of) the place; even as in a yellow glass the splendour is yellow, in a white one the ray is white, and in a red one it is red. These differences are due to the place and not to the effulgence of light; and if the place is confronted by an obstacle, such as walls or ceiling, that place is bereft of the splendour of the sun.

 

Some weak souls, having enclosed the ground of knowledge within the wall of self and desire, and within the veil of heedlessness and blindness, are therefore screened from the effulgence of the Sun of Significances and the mysteries of the Eternal Beloved One; are kept from the Gems of wisdom . . . deprived of Beauty, and separated from the Ka‘aba (sanctum) of Glory. . . .

 

An agreeable odour is unpleasant to the beetle, and a fragrant perfume has no effect upon one afflicted with a cold.

Hence, for the guidance of the multitude, it has been said, 'Remove the cold from thy head and brain, so that the Fragrance of God may fill thy nostrils.'

The difference of place is now made clear.

 

When the gaze of the traveller is restricted, when he looks through glasses (of different colours) he sees yellow, red, or white.

It is due to such a view of things that conflict is stirred up . . . and a gloomy dust, rising from men of limitations, has enveloped the world.

Some extend their gaze to the effulgence of the light; and others drink from the wine of Oneness and therefore see nothing but the sun itself.

Because of journeying in these different stations, travellers differ in their understanding and explanation of things.

 

That is why the sign of difference is manifest in the world; for some dwell on the plane of oneness and speak of the world of oneness; some stand in the worlds of limitation, others in the stages of self, and still others are absolutely veiled.

The ignorant, who have gained no portion from the splendour of the Beautiful One, speak in certain (unreasonable) words, and in every time and age they inflict upon the people of Unity that which is only worthy of and befits their own selves.

'If God should punish men for their iniquity, He would not leave (on the earth) any moving thing; but He giveth them respite unto an appointed time' (Koran).

 

A pure heart is like unto a mirror; purify it with the polish of Love, and severance from all save God, until the Ideal Sun may reflect therein, and the Eternal Morn may dawn.

Then wilt thou find clear and manifest the meaning of—'Neither doth My earth nor heaven occupy Me, but the heart of My faithful servant occupieth Me!'—and wilt take thy life in thy hands and sacrifice it, with a thousand longings, to the new Beloved.

 

When the lights of the splendour of the King of Oneness are seated on the throne of the heart and soul, His light becomes manifest in all the parts and members.

Then will the mystery of the (following) tradition emerge from the veil of obscurity:

'A servant always draws near Me with prayers, until I respond unto him. And when I have responded to him, then I become his ear wherewith he heareth.'

For (in this case) the Owner of the house becomes manifest in His Own House (i.e. the heart), and the pillars of the house are all illuminative and radiative through His light.

The action and effect of the Light is from the Giver of Light; this is why all move through Him, and arise by His Desire.

 

This is that Fountain wherefrom drink those near unto God; as it is said, 'A Fountain whereof those shall drink who are near (unto God).'

 

Let no one suppose these explanations to be redolent of anthropomorphism, or indicative of a degrading or restricting of the worlds (or states) of the True One to the planes of the creatures . . . for God, in His Essence, is sanctified above ascent or descent, entrance or exit. He has been, and will be everlastingly independent of (or free from) the attributes of the creatures.

 

No one has known Him, and no soul has found out His substance.

All the sages are bewildered in the Valley of His Knowledge, and all the saints are perplexed (in their endeavours to) comprehend His Essence. He is purified from being comprehended by all men of comprehension, and is exalted above the knowing of men of knowledge.

 

'The road (to His Essence) is barred, and search (therefor) is rejected.

His evidence is His Sign, and His Being is His proof.'

Thus the lovers of the Face of the Beloved One have said, 'O Thou whose essence alone bears evidence of the Essence of Him who is sanctified beyond homogeneity with His creatures.' . . .

 

How can a mortal shadow compare with the Immortal Sun?

Yea, such mentions as are made concerning the stages of knowledge, concern only the knowledge of the splendour of that Sun of Truth which becomes manifest in the mirrors (i.e. prophets, manifestations).

The reflection of that Light is within the hearts; but it is veiled through sensual coverings and accidental conditions; as is the case with a light enclosed within an iron lantern. When the lantern is removed the radiance of the light will appear.

Likewise, when one rends asunder the illusive veils from the face of the heart, the light of oneness will dwell therein.

Wherefore it is known that even for the Splendour (of the Sun of Divine Essence) there is no entrance nor exit; how much less for that Essence of Beings and that Mystery of the Desired One.

 

Reflect upon these stations with verification, and not with blind imitation.

The repellent 'avaunt' of words cannot repulse the traveller (after Truth), nor can the terror of allusions impede him.

 

'What veil can stand between the lover and the Beloved? The Wall of Alexander itself can be no obstacle or screen.'

Mysteries are many, and strangers are countless.

Books are not sufficient for the Mystery of the Beloved, nor can it be exhausted in these Tablets, although it is no more than one word, and but one allegory.

'Knowledge is but one point, but the ignorant have multiplied it.'

I do not wish to mention much of the former sayings; for to speak of the sayings of others would be an evidence of acquired learning (i.e. mediate knowledge), and not of the Divine Gift (i.e. immediate knowledge).

 

Moreover such explanations are beyond the limits of this treatise.

My forbearing to speak of the sayings of others is not due to pride, but because of a showing forth of Wisdom and a manifesting of the Gift. . . .

This servant accounts himself as nothing, even in the court of one of the beloved of God (i.e. believers); how much more so in the presence of the 'Holy Ones'?

Praise be unto my Lord, the Supreme. . . .

 

Although a short illustration has already been given as to the beginning and end of the relative or dependent (not absolute) world (or plane), yet again we set another example, so that all of the meanings may become manifest in the garment of illustration.

For instance . . . consider . . . how you are the first in relation to your son, and the last in relation to your father; how, outwardly (i.e. according to the soul), (you bear evidence) of the inward mysteries which, as a Divine Gift, are deposited within you.

Consequently, being the first, the last, the manifest, the hidden, becomes true of you in the sense set forth above; so that in these four grades bestowed on you, you may comprehend the (corresponding) grades of the Divine; . . . 'Verily! He is the First and the Last, the Manifest and the Hidden!'

The First is identical with the Last, and the Last is the same as the First.

'Enkindle a fire with the Love of the Beloved One, and consume therewith every thought and pious work.'

 

Consider thine own self; if thou hadst not become a father nor seen a son, thou wouldest not have heard even these words.

Now, therefore, forget all these, so that thou mayest learn in the School of Unity, before the Instructor of Love, and come back from the stage—'Verily, we are (from God)'—unto ('and to Him) we return.'

Thus thou mayest abandon the abode of Unreality, and attain into thine own real station, and abide in the shade of the Tree of Knowledge.

Impoverish thyself so that thou mayest arrive at the Court of Affluence.

Humiliate the body, so that thou mayest drink from the River of Glory, and attain unto all the meanings of the poems which thou hast questioned.

It is evident that these states depend upon the view of the traveller.

In every city he sees a world; in every valley he comes upon a fountain; in every desert he hears a melody.

 

Peace be on whomsoever accomplisheth this supreme journey, and followeth the True One through the Lights of Guidance.

 

The Fifth Valley

The Valley of Cntentment

In this valley he (the traveller) discovers the breezes of Divine Contentment, which waft from the desert of the Spirit, and consume the veils of poverty.

There he witnesses the day wherein 'God will make all independent out of His abundance.'

(He will witness this day) with his outward and inward eye in the visible and invisible parts of things. He passes from sadness to joy; and he changes depression and dejection into gladness and cheerfulness.

 

Though the travellers in this valley outwardly dwell on the earth, yet inwardly they recline on the high couch of Significances, and they partake of ideal, imperishable benefits, and quaff pure, spiritual wines.

 

The tongue is unable to give an account of these three (last) valleys, and utterance falls exceeding short. The pen cannot step into this court, and the ink gives no result but blackness.

 

Concerning these states the nightingale of the heart has other melodies and mysteries which set the heart in agitation and the spirit in uproar.

But this enigma of Significances must be only revealed from heart to heart, and confided from breast to breast.

Heart alone can communicate to heart the state of the knower (of divine secrets); this is not the work of a messenger, nor can this be contained in letters. On many points I keep silent because of my inability; to state them is beyond speech, and if I say them my words would be insufficient.

 

Not until thou reachest the garden of these Significances wilt thou taste of the immortal wine of this valley. If thou tastest thereof thou wilt close thine eyes to all strangers, and drink from the wine of contentment. Thou wilt sever thyself from all, and become united with Him; give up thy life in His Way, and pour out thy soul freely;—although there is no stranger in this station, that thou shouldest close thine eyes; 'There was but God, but there was nothing with Him.' Because, in this stage, the traveller beholds the beauty of the Friend in everything.

In fire he sees the Face of the Beloved; in unreality perceives the sign of the Reality; and through the attributes he witnesses the Mystery of the Divine Substance (or Essence), for he has consumed the veils with a mere sigh, and removed the coverings with a single gaze.

He looks upon the new creation with a discerning sight; and comprehends subtle signs with a pure heart.

 

'At that Day we will make thy sight discerning,'—is an evidence of this saying, and is sufficient for this instance."

 

[The Valley of Contentment is sometimes translated as the Valley of Richness.]

"After traversing the Valley of Pure Contentment, the traveller reaches the Valley of Astonishment.

 

The Sixth Valley

The Valley of Astonishment

 

He plunges in the sea of grandeur and at every moment his amazement increases.

Now he sees the body of affluence as indigence itself, and the essence of independence as impotence. Now he becomes astonished at the beauty of the All-glorious, and now he loathes his own being.

 

Many are the trees of Significances uprooted by the blast of astonishment, and many are the souls it exhausted.

For this valley sets the traveller in agitation.

But such appearances are highly beloved and esteemed in the eye of one who has attained.

At every moment he witnesses a wonderful world and a New Creation, he adds astonishment upon astonishment and he becomes dazed at the new creation of the King of Oneness.

 

If we reflect upon any of the creations we shall behold a hundred thousand consummate wisdoms, and learn a hundred thousand knowledges.

One of these is that of Sleep (or dreams): consider what mysteries are deposited therein, what wisdoms are stored therein.

Consider. You sleep in a certain house, the doors of which are closed.

Suddenly you find yourself in a remote city; you enter it without motion of the feet or exhaustion of the body; you see without troubling the eyes; you hear without distressing the ears; and you speak without the use of the tongue.

 

There are times when it happens that—ten years thereafter—you will witness outwardly in the world what thou hast seen at this night in a dream.

Now there are many wisdoms visible in this dream; but others than the people of this valley cannot comprehend them as they are.

First; what is that world, wherein, without eye, ear, hand or tongue, one realises the purpose of these senses?

 

Secondly; this day thou seest in the world of reality the effect of a dream which thou hast experienced years ago in the world of dreams.

Reflect upon the differences of these two worlds, and the mysteries deposited therein; so that thou mayest attain unto the confirmations and revelations of the Glorified One, and enter into the World of Holiness.

God, the Exalted, has placed these signs within the creatures, so that philosophers may not deny the mysteries of the After Life, and not make light of that whereunto they have been promised.

For some have clung to reason, and deny whatever cannot be grasped by reason; although the feeble reason can never comprehend these same aforesaid conditions, but only the Universal, Supreme Reason (can do so).

'How can finite reason comprehend the Koran? How can a spider hunt a Simurgh?'"

[A "Simurgh"—a griffin; a fabulous bird; the conception of the largest and rarest of birds; mythologically conceived as inhabiting the lofty peaks of Mount Caucasus.]

"All these worlds (i.e. conditions) will present themselves in the Valley of Astonishment, and, at every moment, the traveller seeks for an increase of such, without becoming exhausted.

 

Hence the 'Lord of those gone by and those who are to come' has said concerning the grades of reflection and the declaration of astonishment—'O Lord! Increase my astonishment in Thee!'

 

Likewise; ponder over the completeness of the creation of man; all these worlds and all these grades are enveloped and concealed in him.

'Post thou think thy body a small thing, while in thee is enfolded the universe?'

Then an effort is needed that we annihilate the animal condition, in order that the meaning of the human may become manifest.

 

Likewise Lokman, who drank from the fount of Wisdom and tasted of the sea of Mercy, in demonstrating the states of resurrection to his son Nathan, gave the dream (or sleep) as a proof, and applied it as an illustration.

We speak of it in this place, so that this humble servant may leave here a mention of that youth of the school of Unity, who was aged in the stages of instruction and abstraction.

He said: 'O Son! if thou be not able to sleep, thou wilt not be able to die; and if thou canst manage to not awake from sleep, thou canst manage to not resurrect after death.'

The heart is a store of divine mysteries.

Make it not a receptacle for mortal thoughts, and consume not the capital of the precious life by occupying yourself with this evanescent world. Thou art of the World of Holiness; attach not thy heart unto the earth.

 

Thou art a denizen of the Court of Nearness; choose not an earthly home.

In fine, there is no end to mentioning these grades, and this servant has no composure on account of the injuries done by the people of the world.

'This speech remained unfinished and incomplete. I am disheartened and downcast—O forbear!'

The pen laments and the ink weeps, and the river of the heart rolls with waves of blood.

Naught shall befall us, save that which God hath decreed unto us!

Peace be upon those who follow Guidance.

(The Valley of Astonishment is sometimes translated as The Valley of Perplexity.)

After ascending to the lofty heights of Astonishment the traveller arrives at the Valley of Absolute Poverty and Annihilation.

 

The Seventh Valley

The Valley of Absolute Poverty and Annihilation

 

This is the station of dying from self, and living through God; of being poor of one's self, and rich in the Desired One.

In this station poverty is mentioned as meaning one's indigence in all that is of the world of creation; and one's affluence in all that is of the worlds of Truth.

For when a sincere lover and agreeable friend attains to the meeting of the beloved and desired one, a fire is enkindled from the radiance of the beauty of the beloved and the heat of the heart of the lover, which consumes all coverings and veils.

Nay, whatever is with him, even marrow and skin, will thereby be burnt, and naught remain except the friend.

 

'When the attributes of the Ancient One became manifest, then the Interlocutor (Moses) consumed the attributes of all things accidental.'

In this station the one who has attained is sanctified from all that pertaineth to the world.

If, therefore, those who have attained to the Sea of Union do not possess any of the limited things of this mortal world: be these things of material belongings or of selfish thoughts: there is no harm in that.

For whatever is possessed by men is confined within its own limits; whereas that which is God's is sanctified (from all limitations).

Much reflection should be bestowed on this explanation in order that the end may become manifest. . . .

 

This station is that of Poverty, of which it is said, 'Poverty is my glory' (Mohammed).

Many are the meanings and grades of the outward and inward poverty, which I do not deem appropriate to be mentioned in this place, and which I therefore reserve for some other time; if God will, and the Divine Decree may ordain.

 

It is in this stage that the traces of all things are destroyed in the traveller, and the Beauty of the Face unveils itself from the Orient of the Eternal World, and the meaning of 'Everything is mortal save the Face of God' becomes manifest.

 

Hearken to the melodies of the Spirit with all thy heart and soul, and preserve them as the sight of thine eyes; for the Divine Enlightenments will not always flow, like the vernal rain, upon the soil of human hearts.

Although the bounty of the Bountiful One is continual and free from interruption; yet for every time and age a certain portion is determined and a certain benefit is ordained; and these are bestowed (on men) according to a certain quantity and measure.

'There is no thing but the storehouses thereof are in Our Hands, and we distribute not the same save in a determinate measure' (Koran).

The cloud of the Mercy of the Beloved One will pour down only on the Garden of the Soul, and it will not bestow this bounty except in times of Spring.

Other seasons have no portion of this mightiest Grace, and barren soils have no share in this Favour.

Not every sea has pearls; not every branch brings forth flowers; nor doth the nightingale sing thereon.

Therefore, so long as the nightingale of the spiritual planting hath not returned to the Divine Rose-Garden, and the Lights of the Spiritual Dawn have not returned to the Sun of Reality;—make an effort.

 

Perchance in this mortal land thou mayest inhale a fragrance from the Immortal Rose-Garden, and rest for ever under the shade of the people of this valley (city).

When thou hast reached this lofty, exalted grade and attained to this great station, then wilt thou see the Friend, and forget strangers (i.e. all else save Him).

'The Friend, unveiled, is manifest from every door and wall (everywhere), O ye possessors of Sight!'

Then thou hast abandoned the drop of life and reached the ocean of the Beloved One.

This is the goal which thou hast demanded; God willing, thou mayest attain thereunto.

In this Valley even the veils of Light are rent asunder and vanish.

'To His Beauty there are no veils but Light, and His Face has no covering save manifestation.'

 

How wonderful that the Well-Beloved is manifest as the sun, while strangers are in search of vanities and riches.

Yea! He is concealed by the intensity of manifestation, and He is hidden by the ardour of Emanation.

`The True One hath become manifest, like unto the shining sun. Pity that He hath come in the city of the blind!'

 

In this valley the traveller journeys through the stages of 'Oneness of Existence' and of Appearance, and will attain to a Oneness which is sanctified above both these stations."

["The mystic doctrine of the 'Oneness of Existence' is outlined from this formula—'Only God exists; He is in all things, and all things are in Him.'"—Note by Translator.]

"(The condition of) Ecstasy can penetrate this saying, but not controversy nor conflict.

He who hath chosen an abode in this Meeting, or discovered a breeze from this Garden, knoweth what I say.

 

1In all these journeys the traveller must not deviate . . . but must cling to the hem of obedience to the (Divine) Commandments, and lay firm hold of the rope of shunning things forbidden by the Law. . . .

Although these journeys have no visible termination in the world of time, yet, if the Invisible Assistance vouchsafe a devoted traveller (lit. one severed from all else save God), and if the Guardian of the Command (i.e. the manifestation of God) help him, he will traverse these seven stages in only seven steps; nay, in seven breaths; nay, even in one breath (a moment) if God will or desire. 'This is through His Bounty to whomsoever He willeth.'

Those who soar in the sky of Oneness, and who have attained to the Sea of Abstraction, have accounted this station, which is the station in this city of Immortality in God, to be the ultimate destination of the Arif—(one who is intimate with highest mystic thought)—and the ultimate home of the Lovers.

 

But, to this humble (nit of the Sea of Significances), this station is only the first city-wall of the heart; that is, the first arrival of man at the City of the Heart.

Four stages have been assigned to the heart, of which we will make mention. There will be found those who are intimate with such mysteries.

'When the pen reached the point of describing this state, the pen broke and the paper was torn.'

 

This gazelle of the desert of Oneness is chased by many hounds, and this nightingale of the Garden of Eternity is followed by many beaks; the crow of oppression is lain in ambush for this bird of the Sky of Divinity, and this prey of the Wilderness of Love is pursued by the hunter of jealousy.

 

Make an effort; perchance it may, as a globe, protect this lamp from contrary winds; although it is the hope of this lamp to shine in the Divine Glass and to be ablaze in the Ideal Niche.

For a neck which is lifted in the Love of God, will certainly be severed by a sword; a head which is raised in Love will assuredly blown by the winds; and the heart which is linked to the commemoration of the Beloved will certainly be full of grief.

How well it is said (by the poet):

'Live on free (from love), for the very repose of love is distress;
Its beginning is pain, and its end is death.'

 

Peace be upon those who follow Guidance.

 

If thou hearest the melodies of this mortal bird, thou wilt seek after the Immortal Ever- lasting Chalice, and abandon the mortal and transient cups.

Peace be upon those who follow Guidance.

Here is the End of the 'Seven Valleys.'"

Before we leave them for this present time, we will transcribe a note which runs:

"The three stages of Sufi life are as follows:

I. Shariat, i.e. Religious Laws; or religious life.

II. Tari-Kat, i.e. Travelling in Search of Truth; by finding the Perfect Man who embodies it, and guides men to it. This stage also includes 'hermit' life.

III. Hakirat, i.e. Truth; to attain to which, according to Sufis, depends upon passing through the two preceding stages.

 

Here Baha‘u‘llah teaches that, contrary to what some Sufis teach or believe, the laws of religion must be the guide even when man has attained the Truth; for Truth itself is embodied in the laws of religion. To abandon the laws in any stage of development would be sheer antinomianism and therefore a great error."

 

(This note refers to the text above, concerning the error of deviation from commandment.)

Here, too (since they are added to the script of "The Seven Valleys"), we may appropriately place these sayings:

 

"Empty thyself from that which is caused by thy desire (or lust); then advance towards thy Master.

 

Purify thyself from all else save Him, so that thou mayest sacrifice thy soul in His Love.

Abstain from the Presence of the True One, if the attributes of the world still remain in thee.

 

Thank thy Lord on His earth, so that He may thank (bless) thee in His Heaven; although, in the world of Oneness, Heaven is identical with His earth.

Renounce from thyself the limited veils, so that thou mayest know that which thou hast not known of the Stations of Sanctity."

Peace be upon those who follow Guidance.

 

It is understandable for a child to be afraid of the dark; but, why would an adult be afraid of the LIGHT?

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