THE VALLEY OF UNITY        

and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness.

In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness.

With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation.

He steppeth into the sanctuary of the Friend, and shareth as an intimate the pavilion of the Loved One.

He stretcheth out the hand of truth from the sleeve of the Absolute; he revealeth the secrets of power.

He seeth in himself neither name nor fame nor rank, but findeth his own praise in praising God.

He beholdeth in his own name the name of God; to him, "all songs are from the King,"
[Jalálu`d-Dín Rúmí] and every melody from Him.

He sitteth on the throne of "Say, all is from God," [Qur'án 4:80.] and
taketh his rest on the carpet of "There is no power or might but in God." [Qur'án 18:37.]

He looketh on all things with the eye of oneness, and seeth the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things, and the lights of singleness reflected over all creation.

It is clear to thine Eminence that all the variations which the wayfarer in the stages of his journey beholdeth in the realms of being, proceed from his own vision.

We shall give an example of this, that its meaning may become fully clear:

Consider the visible sun; although it shineth with one radiance upon all things, and at the behest of the King of Manifestation bestoweth light on all creation, yet in each place it becometh manifest and sheddeth its bounty according to the potentialities of that place.

For instance, in a mirror it reflecteth its own disk and shape, and this is due to the
sensitivity of the mirror; in a crystal it maketh fire to appear, and in other things it showeth only the effect of its shining, but not its full disk.

And yet, through that effect, by the command of the Creator, it traineth each thing according to the quality of that thing, as thou observest.

In like manner, colors become visible in every object according to the nature of that object. For instance, in a yellow globe, the rays shine yellow; in a white the rays are
white; and in a red, the red rays are manifest.

Then these variations are from the object, not from the shining light.

And if a place be shut away from the light, as by walls or a roof, it will be entirely bereft of the splendor of the light, nor will the sun shine thereon.

Thus it is that certain invalid souls have confined the lands of knowledge within the wall of self and passion, and clouded them with ignorance and blindness, and have been veiled from the light of the mystic sun and the mysteries of the Eternal Beloved;

they have strayed afar from the jewelled wisdom of the lucid Faith of the Lord of Messengers, have been shut out of the sanctuary of the All-Beauteous One, and banished from the Ka'bih of splendor. Such is the worth of the people of this
age!

And if a nightingale [This refers to Bahá'u'lláh's own Manifestation.] soar upward from the clay of self and dwell in the rose bower of the heart, and in Arabian melodies and sweet Íránian songs recount the mysteries of God

-- a single word of which quickeneth to fresh, new life the bodies of the dead, and bestoweth the Holy Spirit upon the moldering bones of this existence--thou wilt behold a thousand claws of envy, a myriad beaks of rancor hunting after Him and with all their power intent upon His death.

Yea, to the beetle a sweet fragrance seemeth foul, and to the man sick of a rheum a pleasant perfume is as naught.
Wherefore, it hath been said for the guidance of the ignorant:

Cleanse thou the rheum from out thine head
And breathe the breath of God instead.
[Jalálu`d-Dín Rúmí]

In sum, the differences in objects have now been made plain.
Thus when the wayfarer gazeth only upon the place of appearance--that is, when he seeth only the many-colored globes --he beholdeth yellow and red and white; hence it is that conflict hath prevailed among the creatures,

and a darksome dust from limited souls hath hid the world.

And some do gaze upon the effulgence of the light; and some have drunk of the wine of oneness and these see nothing but the sun itself.

Thus, for that they move on these three differing planes, the
understanding and the words of the wayfarers have differed;
and hence the sign of conflict doth continually appear on
earth. For some there are who dwell upon the plane of
oneness and speak of that world, and some inhabit the realms
of limitation, and some the grades of self, while others are
completely veiled. Thus do the ignorant people of the day,
who have no portion of the radiance of Divine Beauty, make
certain claims, and in every age and cycle inflict on the people
of the sea of oneness what they themselves deserve. "Should
God punish men for their perverse doings, He would not leave
on earth a moving thing! But to an appointed term doth He
respite them...." [Qur'án 16:63.]

O My Brother! A pure heart is as a mirror; cleanse it with the
burnish of love and severance from all save God, that the true
sun may shine within it and the eternal morning dawn. Then
wilt thou clearly see the meaning of "Neither doth My earth
nor My heaven contain Me, but the heart of My faithful
servant containeth Me." [Hadíth, i.e. action or utterance
traditionally attributed to the Prophet Muhammad or to one of
the holy Imáms.] And thou wilt take up thy life in thine hand,
and with infinite longing cast it before the new Beloved One.

Whensoever the light of Manifestation of the King of Oneness
settleth upon the throne of the heart and soul, His shining
becometh visible in every limb and member. At that time the
mystery of the famed tradition gleameth out of the darkness:
"A servant is drawn unto Me in prayer until I answer him; and
when I have answered him, I become the ear wherewith he
heareth...." For thus the Master of the house hath appeared
within His home, and all the pillars of the dwelling are ashine
with His light. And the action and effect of the light are from
the Light-Giver; so it is that all move through Him and arise by
His will. And this is that spring whereof the near ones drink,
as it is said: "A fount whereof the near unto God shall
drink...." [Qur'án 83:28.]

However, let none construe these utterances to be
anthropomorphism, nor see in them the descent of the worlds
of God into the grades of the creatures; nor should they lead
thine Eminence to such assumptions. For God is, in His
Essence, holy above ascent and descent, entrance and exit;
He hath through all eternity been free of the attributes of
human creatures, and ever will remain so. No man hath ever
known Him; no soul hath ever found the pathway to His
Being. Every mystic knower hath wandered far astray in the
valley of the knowledge of Him; every saint hath lost his way
in seeking to comprehend His Essence. Sanctified is He
above the understanding of the wise; exalted is He above the
knowledge of the knowing! The way is barred and to seek it
is impiety; His proof is His signs; His being is His evidence.
[Sermon by `Alí]

Wherefore, the lovers of the face of the Beloved have said:
"O Thou, the One Whose Essence alone showeth the way to
His Essence, and Who is sanctified above any likeness to His
creatures." [Hadíth] How can utter nothingness gallop its
steed in the field of preexistence, or a fleeting shadow reach
to the everlasting sun? The Friend [The Prophet Muhammad.]
hath said, "But for Thee, we had not known Thee," and the
Beloved [The Prophet Muhammad.] hath said, "nor attained
Thy presence."

Yea, these mentionings that have been made of the grades of
knowledge relate to the knowledge of the Manifestations of
that Sun of Reality, which casteth Its light upon the Mirrors.
And the splendor of that light is in the hearts, yet it is hidden
under the veilings of sense and the conditions of this earth,
even as a candle within a lantern of iron, and only when the
lantern is removed doth the light of the candle shine out.

In like manner, when thou strippest the wrappings of illusion
from off thine heart, the lights of oneness will be made
manifest.

Then it is clear that even for the rays there is neither entrance
nor exit--how much less for that Essence of Being and that
longed-for Mystery. O My Brother, journey upon these
planes in the spirit of search, not in blind imitation. A true
wayfarer will not be kept back by the bludgeon of words nor
debarred by the warning of allusions.

How shall a curtain part the lover and the loved
one?
Not Alexander's wall can separate them! [Háfiz:
Shamsu'd-Dín Muhammad, of Shíráz, died ca.
1389 A.D. One of the greatest of Persian
poets.]

Secrets are many, but strangers are myriad. Volumes will not
suffice to hold the mystery of the Beloved One, nor can it be
exhausted in these pages, although it be no more than a word,
no more than a sign. "Knowledge is a single point, but the
ignorant have multiplied it." [Hadíth]

On this same basis, ponder likewise the differences among the
worlds. Although the divine worlds be never ending, yet some
refer to them as four: The world of time (zamán), which is the
one that hath both a beginning and an end; the world of
duration (dahr), which hath a beginning, but whose end is not
revealed; the world of perpetuity (sarmad), whose beginning
is not to be seen but which is known to have an end; and the
world of eternity (azal), neither a beginning nor an end of
which is visible. Although there are many differing statements
as to these points, to recount them in detail would result in
weariness. Thus, some have said that the world of perpetuity
hath neither beginning nor end, and have named the world of
eternity as the invisible, impregnable Empyrean. Others have
called these the worlds of the Heavenly Court (Lahút), of the
Empyrean Heaven (Jabarút), of the Kingdom of the Angels
(Malakút), and of the mortal world (Násút).

The journeys in the pathway of love are reckoned as four:
From the creatures to the True One; from the True One to the
creatures; from the creatures to the creatures; from the True
One to the True One.

There is many an utterance of the mystic seers and doctors of
former times which I have not mentioned here, since I mislike
the copious citation from sayings of the past; for quotation
from the words of others proveth acquired learning, not the
divine bestowal. Even so much as We have quoted here is out
of deference to the wont of men and after the manner of the
friends. Further, such matters are beyond the scope of this
epistle. Our unwillingness to recount their sayings is not from
pride, rather is it a manifestation of wisdom and a
demonstration of grace.

If Khidr did wreck the vessel on the sea,
Yet in this wrong there are a thousand rights.
[Jalálu`d-Dín Rúmí]

Otherwise, this Servant regardeth Himself as utterly lost and
as nothing, even beside one of the beloved of God, how much
less in the presence of His holy ones. Exalted be My Lord,
the Supreme! Moreover, our aim is to recount the stages of
the wayfarer's journey, not to set forth the conflicting
utterances of the mystics.

Although a brief example hath been given concerning the
beginning and ending of the relative world, the world of
attributes, yet a second illustration is now added, that the full
meaning may be manifest. For instance, let thine Eminence
consider his own self; thou art first in relation to thy son, last in
relation to thy father. In thine outward appearance, thou tellest
of the appearance of power in the realms of divine creation; in
thine inward being thou revealest the hidden mysteries which
are the divine trust deposited within thee. And thus firstness
and lastness, outwardness and inwardness are, in the sense
referred to, true of thyself, that in these four states conferred
upon thee thou shouldst comprehend the four divine states,
and that the nightingale of thine heart on all the branches of the
rosetree of existence, whether visible or concealed, should cry
out: "He is the first and the last, the Seen and the Hidden...."
[Qur'án 57:3.]

These statements are made in the sphere of that which is
relative, because of the limitations of men. Otherwise, those
personages who in a single step have passed over the world
of the relative and the limited, and dwelt on the fair plane of
the Absolute, and pitched their tent in the worlds of authority
and command--have burned away these relativities with a
single spark, and blotted out these words with a drop of dew.
And they swim in the sea of the spirit, and soar in the holy air
of light. Then what life have words, on such a plane, that "first"
and "last" or other than these be seen or mentioned! In this
realm, the first is the last itself, and the last is but the first.

In thy soul of love build thou a fire
And burn all thoughts and words entire.
[Jalálu`d-Dín Rúmí]

O my friend, look upon thyself: Hadst thou not become a
father nor begotten a son, neither wouldst thou have heard
these sayings. Now forget them all, that thou mayest learn
from the Master of Love in the schoolhouse of oneness, and
return unto God, and forsake the inner land of unreality [This
refers to the Súfí idea of the inner plane, which compared to
Revealed Truth is but unreal.] for thy true station, and dwell
within the shadow of the tree of knowledge.

O thou dear one! Impoverish thyself, that thou mayest enter
the high court of riches; and humble thy body, that thou
mayest drink from the river of glory, and attain to the full
meaning of the poems whereof thou hadst asked.

Thus it hath been made clear that these stages depend on the
vision of the wayfarer. In every city he will behold a world, in
every Valley reach a spring, in every meadow hear a song.
But the falcon of the mystic heaven hath many a wondrous
carol of the spirit in His breast, and the Persian bird keepeth
in His soul many a sweet Arab melody; yet these are hidden,
and hidden shall remain.

If I speak forth, many a mind will shatter,
And if I write, many a pen will break.
[Jalálu`d-Dín Rúmí], [This refers to Bahá'u'lláh
Himself, Who had not yet declared His mission.]

Peace be upon him who concludeth this exalted journey and
followeth the True One by the lights of guidance.

And the wayfarer, after traversing the high planes of this
supernal journey, entereth

The Seven Valleys of
Bahá'u'lláh


In the Name of God, the Clement, the Merciful.

Praise be to God Who hath made being to come forth from
nothingness; graven upon the tablet of man the secrets of
preexistence; taught him from the mysteries of divine utterance
that which he knew not; made him a Luminous Book unto
those who believed and surrendered themselves; caused him
to witness the creation of all things (Kullu Shay') in this black
and ruinous age, and to speak forth from the apex of eternity
with a wondrous voice in the Excellent Temple [The
Manifestation.]: to the end that every man may testify, in
himself, by himself, in the station of the Manifestation of his
Lord, that verily there is no God save Him, and that every
man may thereby win his way to the summit of realities, until
none shall contemplate anything whatsoever but that he shall
see God therein.

And I praise and glorify the first sea which hath branched
from the ocean of the Divine Essence, and the first morn
which hath glowed from the Horizon of Oneness, and the first
sun which hath risen in the Heaven of Eternity, and the first fire
which was lit from the Lamp of Preexistence in the lantern of
singleness: He who was Ahmad in the kingdom of the exalted
ones, and Muhammad amongst the concourse of the near
ones, and Mahmúd [Muhammad, Ahmad and Mahmúd are
names and titles of the Prophet, derived from the verb "to
praise," "to exalt."] in the realm of the sincere ones. "...by
whichsoever (name) ye will, invoke Him: He hath most
excellent names" [Qur'án 17:110.] in the hearts of those who
know. And upon His household and companions be abundant
and abiding and eternal peace!

Further, we have harkened to what the nightingale of
knowledge sang on the boughs of the tree of thy being, and
learned what the dove of certitude cried on the branches of
the bower of thy heart. Methinks I verily inhaled the pure
fragrances of the garment of thy love, and attained thy very
meeting from perusing thy letter. And since I noted thy
mention of thy death in God, and thy life through Him, and thy
love for the beloved of God and the Manifestations of His
Names and the Dawning-Points of His Attributes--I therefore
reveal unto thee sacred and resplendent tokens from the
planes of glory, to attract thee into the court of holiness and
nearness and beauty, and draw thee to a station wherein thou
shalt see nothing in creation save the Face of thy Beloved
One, the Honored, and behold all created things only as in the
day wherein none hath a mention.

Of this hath the nightingale of oneness sung in the garden of
Ghawthíyyih. [Sermon by `Alí.] He saith: "And there shall
appear upon the tablet of thine heart a writing of the subtle
mysteries of `Fear God and God will give you knowledge';
[Qur'án 2:282.] and the bird of thy soul shall recall the holy
sanctuaries of preexistence and soar on the wings of longing in
the heaven of `walk the beaten paths of thy Lord', [Qur'án
16:71.] and gather the fruits of communion in the gardens of
`Then feed on every kind of fruit.'" [Qur'án 16:71.]

By My life, O friend, wert thou to taste of these fruits, from
the green garden of these blossoms which grow in the lands of
knowledge, beside the orient lights of the Essence in the
mirrors of names and attributes--yearning would seize the
reins of patience and reserve from out thy hand, and make thy
soul to shake with the flashing light, and draw thee from the
earthly homeland to the first, heavenly abode in the Center of
Realities, and lift thee to a plane wherein thou wouldst soar in
the air even as thou walkest upon the earth, and move over
the water as thou runnest on the land. Wherefore, may it
rejoice Me, and thee, and whosoever mounteth into the
heaven of knowledge, and whose heart is refreshed by this,
that the wind of certitude hath blown over the garden of his
being, from the Sheba of the All-Merciful.

Peace be upon him who followeth the Right Path!

And further: The stages that mark the wayfarer's journey from
the abode of dust to the heavenly homeland are said to be
seven. Some have called these Seven Valleys, and others,
Seven Cities. And they say that until the wayfarer taketh leave
of self, and traverseth these stages, he shall never reach to the
ocean of nearness and union, nor drink of the peerless wine.
The first is

THE VALLEY OF SEARCH

The steed of this Valley is patience; without patience the
wayfarer on this journey will reach nowhere and attain no
goal. Nor should he ever be downhearted; if he strive for a
hundred thousand years and yet fail to behold the beauty of
the Friend, he should not falter. For those who seek the
Ka'bih [The holy Sanctuary at Mecca. Here the word means
"goal."] of "for Us" rejoice in the tidings: "In Our ways will We
guide them." [Qur'án 29:69: "And whoso maketh efforts for
Us, in Our ways will We guide them."] In their search, they
have stoutly girded up the loins of service, and seek at every
moment to journey from the plane of heedlessness into the
realm of being. No bond shall hold them back, and no counsel
shall deter them.

It is incumbent on these servants that they cleanse the
heart--which is the wellspring of divine treasures--from every
marking, and that they turn away from imitation, which is
following the traces of their forefathers and sires, and shut the
door of friendliness and enmity upon all the people of the
earth.

In this journey the seeker reacheth a stage wherein he seeth all
created things wandering distracted in search of the Friend.
How many a Jacob will he see, hunting after his Joseph; he
will behold many a lover, hasting to seek the Beloved, he will
witness a world of desiring ones searching after the One
Desired. At every moment he findeth a weighty matter, in
every hour he becometh aware of a mystery; for he hath taken
his heart away from both worlds, and set out for the Ka'bih of
the Beloved. At every step, aid from the Invisible Realm will
attend him and the heat of his search will grow.

One must judge of search by the standard of the Majnún of
Love. [Literally, Majnún means "insane." This is the title of the
celebrated lover of ancient Persian and Arabian lore, whose
beloved was Laylí, daughter of an Arabian prince.
Symbolizing true human love bordering on the divine, the story
has been made the theme of many a Persian romantic poem,
particularly that of Nizámí, written in 1188-1189 A.D.] It is
related that one day they came upon Majnún sifting the dust,
and his tears flowing down. They said, "What doest thou?" He
said, "I seek for Laylí." They cried, "Alas for thee! Laylí is of
pure spirit, and thou seekest her in the dust!" He said, "I seek
her everywhere; haply somewhere I shall find her."

Yea, although to the wise it be shameful to seek the Lord of
Lords in the dust, yet this betokeneth intense ardor in
searching. "Whoso seeketh out a thing with zeal shall find it."
[Arabian proverb.]

The true seeker hunteth naught but the object of his quest, and
the lover hath no desire save union with his beloved. Nor shall
the seeker reach his goal unless he sacrifice all things. That is,
whatever he hath seen, and heard, and understood, all must
he set at naught, that he may enter the realm of the spirit,
which is the City of God. Labor is needed, if we are to seek
Him; ardor is needed, if we are to drink of the honey of
reunion with Him; and if we taste of this cup, we shall cast
away the world.

On this journey the traveler abideth in every land and dwelleth
in every region. In every face, he seeketh the beauty of the
Friend; in every country he looketh for the Beloved. He
joineth every company, and seeketh fellowship with every
soul, that haply in some mind he may uncover the secret of the
Friend, or in some face he may behold the beauty of the
Loved One.

And if, by the help of God, he findeth on this journey a trace
of the traceless Friend, and inhaleth the fragrance of the
long-lost Joseph from the heavenly messenger, [Refer to the
story of Joesph in the Qur'án and the Old Testament.] he shall
straightway step into

THE VALLEY OF LOVE

and be dissolved in the fire of love. In this city the heaven of
ecstasy is upraised and the world-illuming sun of yearning
shineth, and the fire of love is ablaze; and when the fire of love
is ablaze, it burneth to ashes the harvest of reason.

Now is the traveler unaware of himself, and of aught besides
himself. He seeth neither ignorance nor knowledge, neither
doubt nor certitude; he knoweth not the morn of guidance
from the night of error. He fleeth both from unbelief and faith,
and deadly poison is a balm to him. Wherefore Attár
[Farídu'd-Dín Attár (ca. 1150-1230 A.D.), the great Persian
Súfí poet.] saith:

For the infidel, error--for the faithful, faith;
For Attár's heart, an atom of Thy pain.

The steed of this Valley is pain; and if there be no pain this
journey will never end. In this station the lover hath no thought
save the Beloved, and seeketh no refuge save the Friend. At
every moment he offereth a hundred lives in the path of the
Loved One, at every step he throweth a thousand heads at
the feet of the Beloved.

O My Brother! Until thou enter the Egypt of love, thou shalt
never come to the Joseph of the Beauty of the Friend; and
until, like Jacob, thou forsake thine outward eyes, thou shalt
never open the eye of thine inward being; and until thou burn
with the fire of love, thou shalt never commune with the Lover
of Longing.

A lover feareth nothing and no harm can come nigh him: Thou
seest him chill in the fire and dry in the sea.

A lover is he who is chill in hell fire;
A knower is he who is dry in the sea. [Persian
mystic poem.]

Love accepteth no existence and wisheth no life: He seeth life
in death, and in shame seeketh glory. To merit the madness of
love, man must abound in sanity; to merit the bonds of the
Friend, he must be full of spirit. Blessed the neck that is
caught in His noose, happy the head that falleth on the dust in
the pathway of His love. Wherefore, O friend, give up thy self
that thou mayest find the Peerless One, pass by this mortal
earth that thou mayest seek a home in the nest of heaven. Be
as naught, if thou wouldst kindle the fire of being and be fit for
the pathway of love.

Love seizeth not upon a living soul,
The falcon preyeth not on a dead mouse.
[Persian mystic poem. Cf. The Hidden Words,
No. 7, Arabic.]

Love setteth a world aflame at every turn, and he wasteth
every land where he carrieth his banner. Being hath no
existence in his kingdom; the wise wield no command within
his realm. The leviathan of love swalloweth the master of
reason and destroyeth the lord of knowledge. He drinketh the
seven seas, but his heart's thirst is still unquenched, and he
saith, "Is there yet any more?" [Qur'án 50:29.] He shunneth
himself and draweth away from all on earth.

Love's a stranger to earth and heaven too;
In him are lunacies seventy-and-two.
[Jalálu'd-Dín Rúmí (1207-1273 A.D.); The
Mathnaví. Jalálu'd-Dín, called
Mawláná< / NOBR> ("our Master"), is the greatest of all Persian Súfí
poets, and founder of the Mawlaví "whirling"
dervish order.]

He hath bound a myriad victims in his fetters, wounded a
myriad wise men with his arrow. Know that every redness in
the world is from his anger, and every paleness in men's
cheeks is from his poison. He yieldeth no remedy but death,
he walketh not save in the valley of the shadow; yet sweeter
than honey is his venom on the lover's lips, and fairer his
destruction in the seeker's eyes than a hundred thousand lives.

Wherefore must the veils of the satanic self be burned away at
the fire of love, that the spirit may be purified and cleansed
and thus may know the station of the Lord of the Worlds.

Kindle the fire of love and burn away all things,
Then set thy foot into the land of the lovers.
[From an ode by Bahá'u'lláh.]

And if, confirmed by the Creator, the lover escapes from the
claws of the eagle of love, he will enter

THE VALLEY OF KNOWLEDGE

and come out of doubt into certitude, and turn from the
darkness of illusion to the guiding light of the fear of God. His
inner eyes will open and he will privily converse with his
Beloved; he will set ajar the gate of truth and piety, and shut
the doors of vain imaginings. He in this station is content with
the decree of God, and seeth war as peace, and findeth in
death the secrets of everlasting life. With inward and outward
eyes he witnesseth the mysteries of resurrection in the realms
of creation and the souls of men, and with a pure heart
apprehendeth the divine wisdom in the endless Manifestations
of God. In the ocean he findeth a drop, in a drop he
beholdeth the secrets of the sea.

Split the atom's heart, and lo!
Within it thou wilt find a sun.
[Persian Mystic Poem]

The wayfarer in this Valley seeth in the fashionings of the True
One nothing save clear providence, and at every moment
saith: "No defect canst thou see in the creation of the God of
Mercy: Repeat the gaze: Seest thou a single flaw?" [Qur'án
67:3.] He beholdeth justice in injustice, and in justice, grace.
In ignorance he findeth many a knowledge hidden, and in
knowledge a myriad wisdoms manifest. He breaketh the cage
of the body and the passions, and consorteth with the people
of the immortal realm. He mounteth on the ladders of inner
truth and hasteneth to the heaven of inner significance. He
rideth in the ark of "we shall show them our signs in the
regions and in themselves," [Qur'án 41:53.] and journeyeth
over the sea of "until it become plain to them that (this Book)
is the truth." [Qur'án 41:53.] And if he meeteth with injustice
he shall have patience, and if he cometh upon wrath he shall
manifest love.

There was once a lover who had sighed for long years in
separation from his beloved, and wasted in the fire of
remoteness. From the rule of love, his heart was empty of
patience, and his body weary of his spirit; he reckoned life
without her as a mockery, and time consumed him away.
How many a day he found no rest in longing for her; how
many a night the pain of her kept him from sleep; his body
was worn to a sigh, his heart's wound had turned him to a cry
of sorrow. He had given a thousand lives for one taste of the
cup of her presence, but it availed him not. The doctors knew
no cure for him, and companions avoided his company; yea,
physicians have no medicine for one sick of love, unless the
favor of the beloved one deliver him.

At last, the tree of his longing yielded the fruit of despair, and
the fire of his hope fell to ashes. Then one night he could live
no more, and he went out of his house and made for the
marketplace. On a sudden, a watchman followed after him.
He broke into a run, with the watchman following; then other
watchmen came together, and barred every passage to the
weary one. And the wretched one cried from his heart, and
ran here and there, and moaned to himself: "Surely this
watchman is Izrá'íl, my angel of death, following so fast upon
me; or he is a tyrant of men, seeking to harm me." His feet
carried him on, the one bleeding with the arrow of love, and
his heart lamented. Then he came to a garden wall, and with
untold pain he scaled it, for it proved very high; and forgetting
his life, he threw himself down to the garden.

And there he beheld his beloved with a lamp in her hand,
searching for a ring she had lost. When the heart-surrendered
lover looked on his ravishing love, he drew a great breath and
raised up his hands in prayer, crying: "O God! Give Thou
glory to the watchman, and riches and long life. For the
watchman was Gabriel, guiding this poor one; or he was
Isráfíl, bringing life to this wretched one!"

Indeed, his words were true, for he had found many a secret
justice in this seeming tyranny of the watchman, and seen how
many a mercy lay hid behind the veil. Out of wrath, the guard
had led him who was athirst in love's desert to the sea of his
loved one, and lit up the dark night of absence with the light of
reunion. He had driven one who was afar, into the garden of
nearness, had guided an ailing soul to the heart's physician.

Now if the lover could have looked ahead, he would have
blessed the watchman at the start, and prayed on his behalf,
and he would have seen that tyranny as justice; but since the
end was veiled to him, he moaned and made his plaint in the
beginning. Yet those who journey in the garden land of
knowledge, because they see the end in the beginning, see
peace in war and friendliness in anger.

Such is the state of the wayfarers in this Valley; but the people
of the Valleys above this see the end and the beginning as
one; nay, they see neither beginning nor end, and witness
neither "first" nor "last." [Qur'án 57:3.] Nay rather, the
denizens of the undying city, who dwell in the green garden
land, see not even "neither first nor last"; they fly from all that
is first, and repulse all that is last. For these have passed over
the worlds of names, and fled beyond the worlds of attributes
as swift as lightning. Thus is it said: "Absolute Unity excludeth
all attributes." [Saying attributed to `Alí.] And they have made
their dwelling-place in the shadow of the Essence.

Wherefore, relevant to this, Khájih `Abdu'lláh [Shaykh Abú
Ismá'íl `Abdu'lláh Ansárí of Hirát (1006-1088 A.D.) Súfí
leader, descended from the Prophet's companion Abú Ayyúb.
Chiefly known for his Munáját (Supplications) and Rubá'íyyát
(Quatrains). "Ansár" means the "Helpers" or companions of
Muhammad in Medina.] --may God the Most High sanctify
his beloved spirit--hath made a subtle point and spoken an
eloquent word as to the meaning of "Guide Thou us on the
straight path," [Qur'án 1:5.] which is: "Show us the right way,
that is, honor us with the love of Thine Essence, that we may
be freed from turning toward ourselves and toward all else
save Thee, and may become wholly Thine, and know only
Thee, and see only Thee, and think of none save Thee."

Nay, these even mount above this station, wherefore it is said:

Love is a veil betwixt the lover and the loved
one;
More than this I am not permitted to tell.
[Jalálu`d-Dín Rúmí]

At this hour the morn of knowledge hath arisen and the lamps
of wayfaring and wandering are quenched. [This refers to the
mystic wandering and search for truth guided by "Lights" or
Súfí leaders. Bahá'u'lláh here warns the mystics that the
coming of the Divine Manifestation in His Day mak e s further
search unnecessary, as it was said by `Alí: "Quench the lamp
when the sun hath risen"--the sun referring to the
Manifestation of God in the New Day.]

Veiled from this was Moses
Though all strength and light;
Then thou who hast no wings at all,
Attempt not flight.
[Jalálu`d-Dín Rúmí]

If thou be a man of communion and prayer, soar up on the
wings of assistance from Holy Souls, that thou mayest behold
the mysteries of the Friend and attain to the lights of the
Beloved, "Verily, we are from God and to Him shall we
return." [Qur'án 2:151.]

After passing through the Valley of knowledge, which is the
last plane of limitation, the wayfarer cometh to

THE VALLEY OF UNITY

and drinketh from the cup of the Absolute, and gazeth on the
Manifestations of Oneness. In this station he pierceth the veils
of plurality, fleeth from the worlds of the flesh, and ascendeth
into the heaven of singleness. With the ear of God he heareth,
with the eye of God he beholdeth the mysteries of divine
creation. He steppeth into the sanctuary of the Friend, and
shareth as an intimate the pavilion of the Loved One. He
stretcheth out the hand of truth from the sleeve of the
Absolute; he revealeth the secrets of power. He seeth in
himself neither name nor fame nor rank, but findeth his own
praise in praising God. He beholdeth in his own name the
name of God; to him, "all songs are from the King,"
[Jalálu`d-Dín Rúmí] and every melody from Him. He sitteth
on the throne of "Say, all is from God," [Qur'án 4:80.] and
taketh his rest on the carpet of "There is no power or might
but in God." [Qur'án 18:37.] He looketh on all things with the
eye of oneness, and seeth the brilliant rays of the divine sun
shining from the dawning-point of Essence alike on all created
things, and the lights of singleness reflected over all creation.

It is clear to thine Eminence that all the variations which the
wayfarer in the stages of his journey beholdeth in the realms of
being, proceed from his own vision. We shall give an example
of this, that its meaning may become fully clear: Consider the
visible sun; although it shineth with one radiance upon all
things, and at the behest of the King of Manifestation
bestoweth light on all creation, yet in each place it becometh
manifest and sheddeth its bounty according to the
potentialities of that place. For instance, in a mirror it
reflecteth its own disk and shape, and this is due to the
sensitivity of the mirror; in a crystal it maketh fire to appear,
and in other things it showeth only the effect of its shining, but
not its full disk. And yet, through that effect, by the command
of the Creator, it traineth each thing according to the quality of
that thing, as thou observest.

In like manner, colors become visible in every object
according to the nature of that object. For instance, in a
yellow globe, the rays shine yellow; in a white the rays are
white; and in a red, the red rays are manifest. Then these
variations are from the object, not from the shining light. And
if a place be shut away from the light, as by walls or a roof, it
will be entirely bereft of the splendor of the light, nor will the
sun shine thereon.

Thus it is that certain invalid souls have confined the lands of
knowledge within the wall of self and passion, and clouded
them with ignorance and blindness, and have been veiled from
the light of the mystic sun and the mysteries of the Eternal
Beloved; they have strayed afar from the jewelled wisdom of
the lucid Faith of the Lord of Messengers, have been shut out
of the sanctuary of the All-Beauteous One, and banished from
the Ka'bih of splendor. Such is the worth of the people of this
age!

And if a nightingale [This refers to Bahá'u'lláh's own
Manifestation.] soar upward from the clay of self and dwell in
the rose bower of the heart, and in Arabian melodies and
sweet Íránian songs recount the mysteries of God-- a single
word of which quickeneth to fresh, new life the bodies of the
dead, and bestoweth the Holy Spirit upon the moldering
bones of this existence--thou wilt behold a thousand claws of
envy, a myriad beaks of rancor hunting after Him and with all
their power intent upon His death.

Yea, to the beetle a sweet fragrance seemeth foul, and to the
man sick of a rheum a pleasant perfume is as naught.
Wherefore, it hath been said for the guidance of the ignorant:

Cleanse thou the rheum from out thine head
And breathe the breath of God instead.
[Jalálu`d-Dín Rúmí]

In sum, the differences in objects have now been made plain.
Thus when the wayfarer gazeth only upon the place of
appearance--that is, when he seeth only the many-colored
globes --he beholdeth yellow and red and white; hence it is
that conflict hath prevailed among the creatures, and a
darksome dust from limited souls hath hid the world. And
some do gaze upon the effulgence of the light; and some have
drunk of the wine of oneness and these see nothing but the
sun itself.

Thus, for that they move on these three differing planes, the
understanding and the words of the wayfarers have differed;
and hence the sign of conflict doth continually appear on
earth. For some there are who dwell upon the plane of
oneness and speak of that world, and some inhabit the realms
of limitation, and some the grades of self, while others are
completely veiled. Thus do the ignorant people of the day,
who have no portion of the radiance of Divine Beauty, make
certain claims, and in every age and cycle inflict on the people
of the sea of oneness what they themselves deserve. "Should
God punish men for their perverse doings, He would not leave
on earth a moving thing! But to an appointed term doth He
respite them...." [Qur'án 16:63.]

O My Brother! A pure heart is as a mirror; cleanse it with the
burnish of love and severance from all save God, that the true
sun may shine within it and the eternal morning dawn. Then
wilt thou clearly see the meaning of "Neither doth My earth
nor My heaven contain Me, but the heart of My faithful
servant containeth Me." [Hadíth, i.e. action or utterance
traditionally attributed to the Prophet Muhammad or to one of
the holy Imáms.] And thou wilt take up thy life in thine hand,
and with infinite longing cast it before the new Beloved One.

Whensoever the light of Manifestation of the King of Oneness
settleth upon the throne of the heart and soul, His shining
becometh visible in every limb and member. At that time the
mystery of the famed tradition gleameth out of the darkness:
"A servant is drawn unto Me in prayer until I answer him; and
when I have answered him, I become the ear wherewith he
heareth...." For thus the Master of the house hath appeared
within His home, and all the pillars of the dwelling are ashine
with His light. And the action and effect of the light are from
the Light-Giver; so it is that all move through Him and arise by
His will. And this is that spring whereof the near ones drink,
as it is said: "A fount whereof the near unto God shall
drink...." [Qur'án 83:28.]

However, let none construe these utterances to be
anthropomorphism, nor see in them the descent of the worlds
of God into the grades of the creatures; nor should they lead
thine Eminence to such assumptions. For God is, in His
Essence, holy above ascent and descent, entrance and exit;
He hath through all eternity been free of the attributes of
human creatures, and ever will remain so. No man hath ever
known Him; no soul hath ever found the pathway to His
Being. Every mystic knower hath wandered far astray in the
valley of the knowledge of Him; every saint hath lost his way
in seeking to comprehend His Essence. Sanctified is He
above the understanding of the wise; exalted is He above the
knowledge of the knowing! The way is barred and to seek it
is impiety; His proof is His signs; His being is His evidence.
[Sermon by `Alí]

Wherefore, the lovers of the face of the Beloved have said:
"O Thou, the One Whose Essence alone showeth the way to
His Essence, and Who is sanctified above any likeness to His
creatures." [Hadíth] How can utter nothingness gallop its
steed in the field of preexistence, or a fleeting shadow reach
to the everlasting sun? The Friend [The Prophet Muhammad.]
hath said, "But for Thee, we had not known Thee," and the
Beloved [The Prophet Muhammad.] hath said, "nor attained
Thy presence."

Yea, these mentionings that have been made of the grades of
knowledge relate to the knowledge of the Manifestations of
that Sun of Reality, which casteth Its light upon the Mirrors.
And the splendor of that light is in the hearts, yet it is hidden
under the veilings of sense and the conditions of this earth,
even as a candle within a lantern of iron, and only when the
lantern is removed doth the light of the candle shine out.

In like manner, when thou strippest the wrappings of illusion
from off thine heart, the lights of oneness will be made
manifest.

Then it is clear that even for the rays there is neither entrance
nor exit--how much less for that Essence of Being and that
longed-for Mystery. O My Brother, journey upon these
planes in the spirit of search, not in blind imitation. A true
wayfarer will not be kept back by the bludgeon of words nor
debarred by the warning of allusions.

How shall a curtain part the lover and the loved
one?
Not Alexander's wall can separate them! [Háfiz:
Shamsu'd-Dín Muhammad, of Shíráz, died ca.
1389 A.D. One of the greatest of Persian
poets.]

Secrets are many, but strangers are myriad. Volumes will not
suffice to hold the mystery of the Beloved One, nor can it be
exhausted in these pages, although it be no more than a word,
no more than a sign. "Knowledge is a single point, but the
ignorant have multiplied it." [Hadíth]

On this same basis, ponder likewise the differences among the
worlds. Although the divine worlds be never ending, yet some
refer to them as four: The world of time (zamán), which is the
one that hath both a beginning and an end; the world of
duration (dahr), which hath a beginning, but whose end is not
revealed; the world of perpetuity (sarmad), whose beginning
is not to be seen but which is known to have an end; and the
world of eternity (azal), neither a beginning nor an end of
which is visible. Although there are many differing statements
as to these points, to recount them in detail would result in
weariness. Thus, some have said that the world of perpetuity
hath neither beginning nor end, and have named the world of
eternity as the invisible, impregnable Empyrean. Others have
called these the worlds of the Heavenly Court (Lahút), of the
Empyrean Heaven (Jabarút), of the Kingdom of the Angels
(Malakút), and of the mortal world (Násút).

The journeys in the pathway of love are reckoned as four:
From the creatures to the True One; from the True One to the
creatures; from the creatures to the creatures; from the True
One to the True One.

There is many an utterance of the mystic seers and doctors of
former times which I have not mentioned here, since I mislike
the copious citation from sayings of the past; for quotation
from the words of others proveth acquired learning, not the
divine bestowal. Even so much as We have quoted here is out
of deference to the wont of men and after the manner of the
friends. Further, such matters are beyond the scope of this
epistle. Our unwillingness to recount their sayings is not from
pride, rather is it a manifestation of wisdom and a
demonstration of grace.

If Khidr did wreck the vessel on the sea,
Yet in this wrong there are a thousand rights.
[Jalálu`d-Dín Rúmí]

Otherwise, this Servant regardeth Himself as utterly lost and
as nothing, even beside one of the beloved of God, how much
less in the presence of His holy ones. Exalted be My Lord,
the Supreme! Moreover, our aim is to recount the stages of
the wayfarer's journey, not to set forth the conflicting
utterances of the mystics.

Although a brief example hath been given concerning the
beginning and ending of the relative world, the world of
attributes, yet a second illustration is now added, that the full
meaning may be manifest. For instance, let thine Eminence
consider his own self; thou art first in relation to thy son, last in
relation to thy father. In thine outward appearance, thou tellest
of the appearance of power in the realms of divine creation; in
thine inward being thou revealest the hidden mysteries which
are the divine trust deposited within thee. And thus firstness
and lastness, outwardness and inwardness are, in the sense
referred to, true of thyself, that in these four states conferred
upon thee thou shouldst comprehend the four divine states,
and that the nightingale of thine heart on all the branches of the
rosetree of existence, whether visible or concealed, should cry
out: "He is the first and the last, the Seen and the Hidden...."
[Qur'án 57:3.]

These statements are made in the sphere of that which is
relative, because of the limitations of men. Otherwise, those
personages who in a single step have passed over the world
of the relative and the limited, and dwelt on the fair plane of
the Absolute, and pitched their tent in the worlds of authority
and command--have burned away these relativities with a
single spark, and blotted out these words with a drop of dew.
And they swim in the sea of the spirit, and soar in the holy air
of light. Then what life have words, on such a plane, that "first"
and "last" or other than these be seen or mentioned! In this
realm, the first is the last itself, and the last is but the first.

In thy soul of love build thou a fire
And burn all thoughts and words entire.
[Jalálu`d-Dín Rúmí]

O my friend, look upon thyself: Hadst thou not become a
father nor begotten a son, neither wouldst thou have heard
these sayings. Now forget them all, that thou mayest learn
from the Master of Love in the schoolhouse of oneness, and
return unto God, and forsake the inner land of unreality [This
refers to the Súfí idea of the inner plane, which compared to
Revealed Truth is but unreal.] for thy true station, and dwell
within the shadow of the tree of knowledge.

O thou dear one! Impoverish thyself, that thou mayest enter
the high court of riches; and humble thy body, that thou
mayest drink from the river of glory, and attain to the full
meaning of the poems whereof thou hadst asked.

Thus it hath been made clear that these stages depend on the
vision of the wayfarer. In every city he will behold a world, in
every Valley reach a spring, in every meadow hear a song.
But the falcon of the mystic heaven hath many a wondrous
carol of the spirit in His breast, and the Persian bird keepeth
in His soul many a sweet Arab melody; yet these are hidden,
and hidden shall remain.

If I speak forth, many a mind will shatter,
And if I write, many a pen will break.
[Jalálu`d-Dín Rúmí], [This refers to Bahá'u'lláh
Himself, Who had not yet declared His mission.]

Peace be upon him who concludeth this exalted journey and
followeth the True One by the lights of guidance.

And the wayfarer, after traversing the high planes of this
supernal journey, entereth

THE VALLEY OF CONTENTMENT..........

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