The Manifestation of God
What
is common to all who are devoted to one or another of the world's religious
systems is the conviction that it is through the Divine Revelation that the soul
comes in touch with the world of God, and that it is this relationship which
gives real meaning to life. Some of the most important passages in Bahá’u’lláh’s
writings are those which discuss at length the nature and role of those who are
the channels of this Revelation, the Messengers or “Manifestations of God.” A
recurrent analogy found in these passages is that of the physical sun. While the
latter shares certain characteristics of the other bodies in the solar system,
it differs from them in that it is, in itself, the source of the system’s light.
The planets and moons reflect light whereas the sun emits it as an attribute
inseparable from its nature. The system revolves around this focal
point, each of its members influenced not only by its particular composition,
but by its relationship to the source of the system’s light.42
In the same way, Bahá’u’lláh
asserts, the human personality which the Manifestation of God shares with the
rest of the race is differentiated from others in a way that fits it to serve as
the channel or vehicle for the Revelation of God. Apparently
contradictory references to this dual station, attributed, for example, to
Christ,43
have been among the many sources of religious confusion and dissension
throughout history. Bahá’u’lláh says on the subject:
Whatever is
in the heavens and whatever is on the earth is a direct evidence of the
revelation within it of the attributes and names of God ... To a supreme degree
is this true of man, who, among all created things, ... hath been singled out
for the glory of such distinction. For in him are potentially revealed all the
attributes and names of God to a degree that no other created being hath
excelled or surpassed.... And of all men, the most accomplished, the most
distinguished, and the most excellent are the Manifestations of the Sun of
Truth. Nay, all else besides these Manifestations, live by the operation of
their Will, and move and have their being through the outpourings of their
grace.44
Throughout history, the conviction of
believers that the Founder of their own religion occupied a unique station has
had the effect of stimulating intense speculation on the nature of the
Manifestation of God. Such speculation has, however, been severely hampered by
the difficulties of interpreting and resolving the allegorical allusions in past
scriptures. The attempt to crystallize opinion in the form of religious dogma
has been a divisive rather than unifying force in history. Indeed, despite the
enormous energy devoted to theological pursuits – or perhaps because of it –
there are today profound differences among Muslims as to the precise station of
Muhammad, among Christians as to that of Jesus, and among Buddhists with respect
to the Founder of their own religion. As is all too apparent, the controversies
created by these and other differences within any one given tradition have
proven at least as acute as those separating that tradition from its sister
faiths.
Particularly important to an
understanding of Bahá’u’lláh’s teachings on the unity of religions, therefore,
are His statements about the station of the successive Messengers of God and the
functions performed by them in the spiritual history of humankind:
[The] Manifestations of
God have each a twofold station. One is the station of pure abstraction and
essential unity. In this respect, if thou callest them all by one name, and dost
ascribe to them the same attributes, thou hast not erred from the truth....
The other station is the
station of distinction, and pertaineth to the world of creation, and to the
limitations thereof. In this respect, each Manifestation of God hath a distinct
individuality, a definitely prescribed mission, a predestined revelation, and
specially designated limitations. Each one of them is known by a different name,
is characterized by a special attribute, fulfills a definite mission...
Viewed in the light of
their second station ... they manifest absolute servitude, utter destitution,
and complete self-effacement. Even as He saith: “I am the servant of God. I am
but a man like you.”...
Were any of
the all-embracing Manifestations of God to declare: “I am God,” He, verily,
speaketh the truth, and no doubt attacheth thereto. For ... through their
Revelation, their attributes and names, the Revelation of God, His names and His
attributes, are made manifest in the world.... And were any of them to voice the
utterance, “I am the Messenger of God,” He, also, speaketh the truth, the
indubitable truth.... Viewed in this light, they are all but Messengers of that
ideal King, that unchangeable Essence.... And were they to say, “We are the
Servants of God,” this also is a manifest and indisputable fact. For they have
been made manifest in the uttermost state of servitude, a servitude the like of
which no man can possibly attain....45
Thus it is
that whatsoever be their utterance, whether it pertain to the realm of Divinity,
Lordship, Prophethood, Messengership, Guardianship, Apostleship, or Servitude,
all is true, beyond the shadow of a doubt. Therefore these sayings ... must be
attentively considered, that the divergent utterances of the Manifestations of
the Unseen and Day Springs of Holiness may cease to agitate the soul and perplex
the mind.46
|