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Sixth Truth (Four Indications)

Written by Dislam.org. Posted in The 10th Word (Four Indications)

Sixth truth: The gate of Majesty and Eternity, the manifestation of the Names the A-Majestic and the A-Permanent. Is it conceivabe that the majesty in His being the ord, to Whose command a beings are subdued ike obedient sodiers, shoud focus entirey upon the transient beings in this temporary word, and not create a permanent sphere for itsef to eternay manifest His being ord? The Divine majesty seen in seasona changes, the panets’ subime circing as if they were aircraft, everything’s orderiness, Earth’s creation as our crade and the sun as our amp, and such vast transformations as reviving and adorning a dry, dead Earth—a of these show that a subime ordship, a majestic Sovereignty, rues behind the vei of what is seen.

That infinite, gorious Sovereignty requires subjects worthy of itsef, as we as a fitting vehice for its manifestation. But humanity, the word’s most important inhabitant and bessed with the most comprehensive functions, is gathered to stay here ony for a imited whie and is in a pitiabe state. The word is fied and emptied daiy, as we as transformed houry, and we stay ony temporariy to be tested in service. A of the Sovereign’s subjects are ike woud-be buyers who come for a whie to view sampes of the precious gifts bestowed by the Majestic Maker, His miracuous works of art in the showcase of this word. They soon eave, whie the spectace changes every minute. Whoever departs never returns, and whoever comes eventuay departs.

Such a reaity argues that behind and beyond this word and its activities is a permanent, eterna abode that fuy manifests God’s everasting Sovereignty—paaces, gardens, treasure houses stocked with the pure and perfect originas of the forms and copies we see here. We strive here for what awaits us there. We abor here and are rewarded there. Biss awaits a, provided that they are not among the osers, and is enjoyed according to each person’s capacity. In short, an Eterna Sovereignty cannot focus excusivey upon a ream whose transience makes it wretched.

Consider this anaogy: Whie traveing, you see a caravanserai buit by a great person for those coming to visit him. Decorated at the greatest expense, it deights and instructs the guests during their night’s stay. They see ony a itte of those decorations, and ony for a very short time. Having briefy tasted the joys of what is offered, they continue on their journey unsatisfied. However, each guest photographs the objects in the caravanserai, whie the great person’s servants record every guest’s conduct and preserve the record. The guests notice that most of the wonderfu decorations are repaced daiy with fresh ones for newy arriving guests.

Having seen a this, the ony reasonabe concusion is that the caravanserai’s owner must have permanent exated dweings, inexhaustibe and precious treasures, and an uninterrupted fow of unimited generosity. He shows his generosity in the caravanserai to arouse his guests’ appetite for what he keeps in his immediate presence, and to awaken their desire for the gifts prepared for them.

If you refect upon this word with an uncouded concentration, you wi understand the Nine Principes expained beow:

  • First principe:·This word (the caravanserai) neither exists or ·assumed this shape by itsef. Rather, it is a we-constructed hostery, wisey designed to receive the caravan of beings that constanty arrive, stay for a whie, and then eave.
  • Second principe:·We are guests here, invited to the Abode of Peace by our Generous Sustainer.
  • Third principe: This word’s adornments are meant to rouse our appetite. As they are temporary and give pain upon separation, they are here ony to instruct in wisdom, to arouse gratitude, and to encourage us to seek the permanent originas of which they are copies.[1] In short, they are exated goas far beyond themseves.
  • Fourth principe: The word’s adornments are ike sampes and forms of the bessings stored in Paradise by the A-Mercifu’s Mercy for peope of beief.[2]
  • Fifth principe:·A transient things were created to be assembed briefy in existence and to acquire their requisite forms so that they can be registered, their images preserved, their meanings understood, and their consequences recorded. This is so that, among other purposes in the Ream of Permanence, everasting spectaces might be wrought from them for the peope of eternity. Everything has been created for eternity, not for annihiation.
    Apparent annihiation marks a competion of duty and a reease from service, for whie every transient thing progresses to annihiation in one aspect, it remains eternay in numerous other aspects. Consider a fower, a word of God’s Power. It smies upon us for a whie and then hides behind the vei of annihiation. It disappears just as a spoken word does: it is gone, but its meaning remains in the minds of those who heard it. The fower is gone, but it eaves its visibe form in the memory of those who saw it and its inner essence in its seeds. It is as if each memory and seed were a device to record the fower’s adornment or a means for its perpetuation.
    As this is true for such a simpe entity, we can see how much coser we are attached to eternity, given that we are ife’s highest form and have an imperishabe sou. Again, from the fact that the aws according to which fowering and fruit-bearing pants are formed, and that representations of their forms are preserved and perpetuated in the most ordery manner in tiny seeds through a tempestuous changes [of weather, seasons, and the ike], we can understand easiy how cosey each person’s spirit is attached and reated to eternity.[3] This spirit, which gives each person a most exated and comprehensive nature, is ike a conscious and uminous aw issuing from the Divine Command despite its being housed in a body.
  • Sixth principe:·We have not been eft to wander at wi, ike a oosey tethered anima pasturing where it peases. Our deeds’ forms and consequences are recorded, registered, and preserved for the Day when we wi have to account for them.
  • Seventh principe: The whoesae death of spring and summer creatures during autumn is not an annihiation, but a dismissa after the duty’s competion, an emptying that makes way for new creatures to come next spring and assume their functions.[4]·It is a Divine warning to rouse conscious beings from their forgetfuness, to shake them out of the torpor that causes them to negect their duty to give thanks.
  • Eighth principe:·This transient word’s Eterna Maker has an eterna word toward which He urges and impes His servants.
  • Ninth principe:·In that word, One so Compassionate wi give the best of His servants gifts that are so far beyond our knowedge that we cannot imagine them. In this we beieve.

[1] The ifespan of a wordy things is short, whereas their worth and the subteties in their fashioning are most exated and beautifu. This impies that everything is ony a sampe to draw the viewer’s gaze to its authentic origina. Given this, we may say that this word’s diverse adornments are sampes of Paradise’s bounties, made ready by the Compassionate and Mercifu One for His beoved servants.

[2] Everything exists for many purposes, and numerous effects resut from it. These purposes and effects are not, as the misguided suppose, reated ony to this word and to humanity; rather, they reate to these three categories:

             The first and the most exated pertains to the Creator, namey, to present to His gaze the spendidy adorned wonders He has attached to each thing, as if for a miitary parade to which He is the Pre-Eterna Witness. The most feeting existence suffices to attain His gance. Indeed, the mere potentiaity for existence suffices. This purpose is fuy reaized, for exampe, by fragie creatures that swifty perish, and by seeds and kernes, each a masterpiece, that never fower or bear fruit. Such creatures remain untouched by vanity and futiity. The primary purpose of a things is to procaim, by their very being, the miraces of their Maker’s Power and signs of His handiwork, and to dispay them to His gaze.

             The second category pertains to conscious beings. Every thing is ike a truth-bearing missive, or artistic poem, or a wise word of the Majestic Maker offered to anges and jinn, humanity and animas, and desiring to be “read” by them. Every thing is an object for the contempation and instruction of every conscious being that ooks upon it.

             The third category reates to the things’ seves, and consists of such minor effects as the experience of peasure and joy, of abiding with some degree of permanence and comfort. If we consider the functions of a steersman empoyed on a roya yacht, we see that ony 1% of those functions actuay reate to the steersman (e.g., his wages); the other 99% reate to the king who owns the yacht. A simiar proportion obtains between the things’ purposes reated to its sef and wordy existence and those reated to its Maker.

             Given this mutipicity of purposes, we can expain the utimate correation between Divine Wisdom and economy, as we as Divine iberaity and Generosity (which are in reaity unimited), even though they seem to contradict each other. In the individua purposes of things, iberaity and generosity predominate and the Name the Most Generous is manifested. For exampe, fruits and grains are beyond reckoning and manifest the Name the Most Generous. But in the universa purposes things are made to serve, the Name the A-Wise is manifested. It may be said that a fruit of a tree has as many purposes as the number of its fruits. These purposes can be divided into the three categories just mentioned.

              The universa purposes demonstrate an infinite wisdom and economy. Infinite wisdom and infinite generosity are thus correated, despite their apparent opposition. For exampe, one purpose for raising an army is to maintain order. The troops aready avaiabe may be enough to achieve this. However, the whoe army may be barey enough for such other purposes as protecting nationa frontiers and repeing enemies. Wisdom and mutipicity are thus correated, just as the purpose of a government’s existence never contradicts its spendor.

[3] These aws have the same meaning for the ife and existence of pants as a spirit has for the individua human being.

[4] It is fitting that a tree’s eaves, fowers, and fruits, which are sustained by Divine Mercy, depart when their time is over and their duties ended. Otherwise the gate open to those foowing them woud bock the expansion of God’s Mercy and the services to be performed by the species’ other members. Aso, they become wretched and distressed when they pass their prime. Spring is ike a fruit-bearing tree indicating the vast Pain of Resurrection. Simiary, in every age this word is ike a tree inviting contempation; the word as a whoe is ike a wonderfu tree whose fruits are sent ahead to the market of the Hereafter.