“Praise be to Thee, O my God, that the dawn of Thy Riḍván Festival hath broken, and that therein one who had sought Thy presence hath attained his goal, O Thou our Lord, the Most Merciful! How numerous are Thy loved ones, O my God, who traversed the sands of Syria in their longing to gaze on Thy beauty but who were prevented from attaining the court of Thy transcendent oneness by reason of the misdeeds of Thy foes, who have disbelieved in Thee and gainsaid Thy sovereignty.” (Baha’u’llah, Days of Remembrance no. 8)
“Know then that the paradise that appeareth in the day of God surpasseth every other paradise and excelleth the realities of Heaven. For when God—blessed and glorified is He—sealed the station of prophethood in the person of Him Who was His Friend, His Chosen One, and His Treasure amongst His creatures, as hath been revealed from the Kingdom of glory: “but He is the Apostle of God and the Seal of the Prophets”,37 He promised all men that they shall attain unto His own presence in the Day of Resurrection. In this He meant to emphasize the greatness of the Revelation to come, as it hath indeed been manifested through the power of truth. And there is of a certainty no paradise greater than this, nor station higher, should ye reflect upon the verses of the Qur’án. Blessed be he who knoweth of a certainty that he shall attain unto the presence of God on that day when His Beauty shall be made manifest.” (Baha’u’llah, Gems of Divine Mysteries, “Javáhiru’l-Asrár” paragraph 58)
Note 37: Qur’án 33:40.
THE VALLEY OF TRUE POVERTY AND ABSOLUTE NOTHINGNESS
“… In all these journeys the traveler must stray not the breadth of a hair from the “Law,” for this is indeed the secret of the “Path” and the fruit of the Tree of “Truth”;and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of Truth.
“If any of the utterances of this Servant may not be comprehended, or may lead to perturbation, the same must be inquired of again, that no doubt may linger, and the meaning be clear as the Face of the Beloved One shining from the “Glorious Station. …” (Baha’u’llah, The Seven Valleys and the Four Valleys)
“Beware lest ye be hindered by the veils of glory from partaking of the crystal waters of this living Fountain. Seize ye the chalice of salvation at this dawntide in the name of Him Who causeth the day to break, and drink your fill in praise of Him Who is the All-Glorious, the Incomparable. We have made it lawful for you to listen to music and singing. Take heed, however, lest listening thereto should cause you to overstep the bounds of propriety and dignity. Let your joy be the joy born of My Most Great Name, a Name that bringeth rapture to the heart, and filleth with ecstasy the minds of all who have drawn nigh unto God. We, verily, have made music as a ladder for your souls, a means whereby they may be lifted up unto the realm on high; make it not, therefore, as wings to self and passion.”
— Baha’u’llah, The Kitab-i-Aqdas, p. 38
“Fear not,” the Báb’s indomitable Spirit replied: “I am come into this world to bear witness to the glory of sacrifice. You are aware of the intensity of My longing; you realize the degree of My renunciation. Nay, beseech the Lord your God to hasten the hour of My martyrdom and to accept My sacrifice. Rejoice, for both I and Quddús will be slain on the altar of our devotion to the King of Glory. The blood which we are destined to shed in His path will water and revive the garden of our immortal felicity. The drops of this consecrated blood will be the seed out of which will arise the mighty Tree of God, the Tree that will gather beneath its all-embracing shadow the peoples and kindreds of the earth. Grieve not, therefore, if I depart from this land, for I am hastening to fulfil My destiny.” (Dawnbreakers, chapter VII, p. 140-1)
“Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá’u’lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men’s hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on the one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity… .” (Shoghi Effendi, The World Order of Bahá’u’lláh, p. 41-42)
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