Sun and Shield of Wisdom

Maqsud, the Great Being, and the Sun and Shield of Wisdom

Oneness of God series, Part IV

By John Taylor; 21 February, 2006

The Bab at one point named the One "Whom God shall make manifest" the
"Primal Veil" of God. "Above this Veil ye can find nothing other than
God, while beneath it ye can discern all things emanating from God."
(Selections, 131) In the teachings and Person of Baha'u'llah
brilliancy shines through a diaphanous fabric; all things are
purified, all illusion dispelled and whatever is true, right and
natural vivified and illuminated. This was sung of old, "For the Lord
God is a sun and a shield," (Ps 84:1) for He both nurtures and
protects. The "Primal Veil" acts like the earth's atmosphere and the
magnetic Van Allen belt, It absorbs and filters out harmful forms of
radiation in order to protect life, and allows other, beneficial light
to shine through and provide all things with light and energy. In our
mind and heart, this is the greatness of the Great Being. His primal
principle, the Oneness of God, nurtures and protects as sun and
shield.

As mentioned, outside of once in the Tablet to the Son of the Wolf,
the balance of mentions of "Great Being" in Baha'u'llah's so-far
translated Tablets are all to be found in the Lawh-i-Maqsud. The
Guardian picked out the Tablet to Maqsud, along with a handful of
other late Tablets, calling them the "mighty and final effusions of
His indefatigable pen -- (they) must rank among the choicest fruits
which His mind has yielded, and mark the consummation of His
forty-year-long ministry." (God Passes By, 216). By all standards the
Lawh-i-Maqsud is a definitive document, an earth shaking distillation
of Baha'u'llah's Teaching and ideals. Reading it over in preparation
for this essay, I was strangely reminded of Bugs Bunny's portable
hole. Whenever Elmer Fudd got close to catching Bugs, he would drop
the hole behind him and Elmer would plunge in and disappear into the
black void. And so it is with all our quandries and debates, our
ambiguities and hairsplittings, they go away instantly as soon as the
Great Being speaks. Everything that stymied us is gone, suddenly and
finally into a total vacuum. This is the Sun and the Shield at work in
all their splendor.

I surely would disappear too into this mini-Black Hole should I
attempt to do justice to this Tablet in detail. Suffice to say, the
Tablet to Maqsud was written to one Mirza Maqsud, a devoted teacher of
the Faith who was living in Syria at the time. Beyond this I could
find no biographical detail about him, much less examine a copy of the
letters he wrote to Baha'u'llah. The first part of the Tablet to
Maqsud is written to the collectivity of humankind and is phrased in
the most universal terms possible. The second half is more of a
personal letter, written to a breathing, believing human being. It
offers words of encouragement in the face of Maqsud's evident
rejection by Palestinian locals in all his attempts to teach the Cause
there. As well, this second section answers several specific concerns
raised by Maqsud apparently in a letter that arrived later, while the
first half was still being dictated. The direct mentions of "Great
Being" all occur in the first section.

Most distinctively to this Tablet, Baha'u'llah at times takes on the
persona of His secretary, as if the letter were written by Mirza Aqa
Jan instead of Himself. We are assured in a note that every word is
from Him, though, and every word is authentic holy scripture. We are
also informed that this literary device is not uncommon in His
Tablets, and was done in order to assuage the tendency of faithful
adherents to be overawed by the One addressing them. As far as I know,
the Tablet to Maqsud is the only Tablet using this convention that has
been translated into English.

Although there is no reason to doubt the veracity of what the editors
say, reading the Tablet over I find this explanation rather strange.
The mentions of "Great Being" seem to come at almost random intervals,
and in very general contexts. There seems little attempt to pretend
that it was the secretary, Mirza Aqa Jan, who was writing and
periodically citing Baha'u'llah as the "Great Being." Indeed, if this
were so, one would expect the mentions of "Great Being" to be more
frequent in the second, more personal half of the Tablet, but this is
not the case. However I can only refer this question to the
specialists concerned, and to your own judgment, and carry on
regardless. My hunch, be it valid or a vain illusion, is this: the
term "Great Being" is a flag or pointer directing our attention to
something important, perhaps even to openings in the Veil, junctures
where Oneness of God merges into the pure light of praxis, the
specific, social Baha'i principles.

Certainly the overall concern of this first part of the Maqsud is with
the Oneness of God as world principle. The first paragraph is a
succinct summary of the idea of Manifestation as captain, salvation or
cure for the world's ills, all the ideas that we have been discussing
over the last several essays. We can imagine Maqsud reading "his"
Tablet to friends and close contacts. In view of this, the first
paragraph may have acted as a summary and practical demonstration of
how to approach this cornerstone of Baha'i belief. The body of the
section is concerned not so much with principle but the attitude
behind principle. That attitude or "value system" can be summed up in
one word, wisdom. Wisdom is a recurrent theme throughout. So, we visit
the Veil of the Oneness of God and come away changed beings. If you
are a man, you are a wise man, if a woman, you are a wise woman. You
are yourself a sun and a shield, you are tranformed. Significant,
then, that the first section of the Maqsud ends with this:

"Methinks people's sense of taste hath, alas, been sorely affected by
the fever of negligence and folly, for they are found to be wholly
unconscious and deprived of the sweetness of His utterance. How
regrettable indeed that man should debar himself from the fruits of
the tree of wisdom while his days and hours pass swiftly away. Please
God, the hand of divine power may safeguard all mankind and direct
their steps towards the horizon of true understanding." (Tablets, 174)

I will at the end of this include all of the these "fruits of the tree
of wisdom," or at least the ones that mention the "Great Being," in
the order in which they occur in this first section of the Maqsud. But
first a personal note.

Yesterday I viewed a movie that I had bought second hand, a beat-up
VHS video tape called "Jesus," whose jacket boasts that it is the most
translated film in history. Towards the end the kids came home and
gathered around too, pointing out the parts they recognized from their
cartoon versions of the story. The film is taken almost word for word
from the Book of Luke. The producers with marvellous self restraint
force themselves to shut up until Jesus is dead and resurrected before
they start in about how this is the most unique story in history,
uniquer than even the most unique of unique uniquenesses, blah, blah,
blah. Who really crucified Jesus? These blatherers, if you ask me, for
they incessently and obliviously rob him of context, and without
context nothing means nothing. The best part of Jesus is not
necessarily the unique part, it is the part that fits in, that shines
on and shields all of humanity and its struggles.

Anyway, the parable that most impressed me was that of Lazarus and the
rich man, separated in life and in death by a vast gulf of glory. Then
Jesus told his disciples,

"It is impossible that occasions of stumbling should not come, but woe
to him through whom they come! It would be better for him if a
millstone were hanged about his neck, and he were thrown into the sea,
rather than that he should cause one of these little ones to stumble.
Be careful. If your brother sins against you, rebuke him. If he
repents, forgive him." (Luke 17:1-3, WEB)

To me, Jesus is not talking here about sin but as it were "meta-sin."
Meta-sin is not when you do a direct wrong yourself, it is a truculent
better-than-you attitude that causes others to slip into the same
wrong. It is what made the rich man refuse to reserve a scrap from his
table for the starving Lazarus. As Jesus says, coming back from the
dead will not help that, the reading of scripture has to suffice to
change him, for that is what it was written by God to do. Meta-sin is
the reverse of wisdom. It is when even when what you say is dead
right, you are still dead wrong. This is the "edginess" of one's
attitude, a leaning to immoderation that provokes, instigates,
polarizes and politicizes the context in which you happen to be.
Without context, nothing means nothing.

The Great Being, I hope you will agree when you read the following,
provides context, erases meta-sinning attitudes, reverses the rule of
the world into one ruled by sincerity, purity and wisdom.

Portable Black Holes; Mentions of "Great Being" in the Lawh-i-Maqsud,
in the order in which they occur

"Man is the supreme Talisman. Lack of a proper education hath,
however, deprived him of that which he doth inherently possess.
Through a word proceeding out of the mouth of God he was called into
being; by one word more he was guided to recognize the Source of his
education; by yet another word his station and destiny were
safeguarded. The Great Being saith: Regard man as a mine rich in gems
of inestimable value. Education can, alone, cause it to reveal its
treasures, and enable mankind to benefit therefrom. If any man were to
meditate on that which the Scriptures, sent down from the heaven of
God's holy Will, have revealed, he would readily recognize that their
purpose is that all men shall be regarded as one soul, so that the
seal bearing the words 'The Kingdom shall be God's' may be stamped on
every heart, and the light of Divine bounty, of grace, and mercy may
envelop all mankind. The One true God, exalted be His glory, hath
wished nothing for Himself. The allegiance of mankind profiteth Him
not, neither doth its perversity harm Him. The Bird of the Realm of
Utterance voiceth continually this call: 'All things have I willed for
thee, and thee, too, for thine own sake.' If the learned and
worldly-wise men of this age were to allow mankind to inhale the
fragrance of fellowship and love, every understanding heart would
apprehend the meaning of true liberty, and discover the secret of
undisturbed peace and absolute composure. Were the earth to attain
this station and be illumined with its light it could then be truly
said of it: 'Thou shall see in it no hollows or rising hills.' [Qur'an
20:106] (Tablets, p. 161-2)

"The Great Being saith: O well-beloved ones! The tabernacle of unity
hath been raised; regard ye not one another as strangers. Ye are the
fruits of one tree, and the leaves of one branch. We cherish the hope
that the light of justice may shine upon the world and sanctify it
from tyranny. If the rulers and kings of the earth, the symbols of the
power of God, exalted be His glory, arise and resolve to dedicate
themselves to whatever will promote the highest interests of the whole
of humanity, the reign of justice will assuredly be established
amongst the children of men, and the effulgence of its light will
envelop the whole earth. The Great Being saith: The structure of world
stability and order hath been reared upon, and will continue to be
sustained by, the twin pillars of reward and punishment." (Tablets, p.
163)

"The Great Being, wishing to reveal the prerequisites of the peace and
tranquillity of the world and the advancement of its peoples, hath
written: The time must come when the imperative necessity for the
holding of a vast, an all-embracing assemblage of men will be
universally realized." (Tablets, 165)

"The Great Being saith: The heaven of statesmanship is made luminous
and resplendent by the brightness of the light of these blessed words
which hath dawned from the dayspring of the Will of God: It behoveth
every ruler to weigh his own being every day in the balance of equity
and justice and then to judge between men and counsel them to do that
which would direct their steps unto the path of wisdom and
understanding. This is the cornerstone of statesmanship and the
essence thereof. From these words every enlightened man of wisdom will
readily perceive that which will foster such aims as the welfare,
security and protection of mankind and the safety of human lives. Were
men of insight to quaff their fill from the ocean of inner meanings
which lie enshrined in these words and become acquainted therewith,
they would bear witness to the sublimity and the excellence of this
utterance. If this lowly one were to set forth that which he
perceiveth, all would testify unto God's consummate wisdom. The
secrets of statesmanship and that of which the people are in need lie
enfolded within these words. This lowly servant earnestly entreateth
the One true God -- exalted be His glory -- to illumine the eyes of
the people of the world with the splendour of the light of wisdom that
they, one and all, may recognize that which is indispensable in this
day." (Tablets, 166-167)

"That one indeed is a man who, today, dedicateth himself to the
service of the entire human race. The Great Being saith: Blessed and
happy is he that ariseth to promote the best interests of the peoples
and kindreds of the earth. In another passage He hath proclaimed: It
is not for him to pride himself who loveth his own country, but rather
for him who loveth the whole world. The earth is but one country, and
mankind its citizens." (Tablets, 167)

"The Great Being saith: O ye children of men! The fundamental purpose
animating the Faith of God and His Religion is to safeguard the
interests and promote the unity of the human race, and to foster the
spirit of love and fellowship amongst men. Suffer it not to become a
source of dissension and discord, of hate and enmity. This is the
straight Path, the fixed and immovable foundation. Whatsoever is
raised on this foundation, the changes and chances of the world can
never impair its strength, nor will the revolution of countless
centuries undermine its structure. Our hope is that the world's
religious leaders and the rulers thereof will unitedly arise for the
reformation of this age and the rehabilitation of its fortunes. Let
them, after meditating on its needs, take counsel together and,
through anxious and full deliberation, administer to a diseased and
sorely-afflicted world the remedy it requireth." (Tablets, 168)

"The Great Being saith: The heaven of divine wisdom is illumined with
the two luminaries of consultation and compassion. Take ye counsel
together in all matters, inasmuch as consultation is the lamp of
guidance which leadeth the way, and is the bestower of understanding."
(Tablets, 168)

"The Great Being saith: The learned of the day must direct the people
to acquire those branches of knowledge which are of use, that both the
learned themselves and the generality of mankind may derive benefits
therefrom. Such academic pursuits as begin and end in words alone have
never been and will never be of any worth. The majority of Persia's
learned doctors devote all their lives to the study of a philosophy
the ultimate yield of which is nothing but words." (Baha'u'llah,
Tablets of Baha'u'llah, 169)

"The Great Being saith: The Tongue of Wisdom proclaimeth: He that hath
Me not is bereft of all things. Turn ye away from all that is on earth
and seek none else but Me. I am the Sun of Wisdom and the Ocean of
Knowledge. I cheer the faint and revive the dead. I am the guiding
Light that illumineth the way. I am the royal Falcon on the arm of the
Almighty. I unfold the drooping wings of every broken bird and start
it on its flight." (Tablets, 169)

"And likewise He saith: The heaven of true understanding shineth
resplendent with the light of two luminaries: tolerance and
righteousness." (Tablets, 169-170)

"The Great Being saith: The man of consummate learning and the sage
endowed with penetrating wisdom are the two eyes to the body of
mankind. God willing, the earth shall never be deprived of these two
greatest gifts. That which hath been set forth and will be revealed in
the future is but a token of this Servant's ardent desire to dedicate
Himself to the service of all the kindreds of the earth." (Tablets, p.
170)

"O my friend! In all circumstances one should seize upon every means
which will promote security and tranquillity among the peoples of the
world. The Great Being saith: In this glorious Day whatever will purge
you from corruption and will lead you towards peace and composure, is
indeed the Straight Path." (Tablets, 171)

"The Great Being saith: Human utterance is an essence which aspireth
to exert its influence and needeth moderation. As to its influence,
this is conditional upon refinement which in turn is dependent upon
hearts which are detached and pure. As to its moderation, this hath to
be combined with tact and wisdom as prescribed in the Holy Scriptures
and Tablets." (Tablets, 172)

The Great Being saith: One word may be likened unto fire, another unto
light, and the influence which both exert is manifest in the world.
Therefore an enlightened man of wisdom should primarily speak with
words as mild as milk, that the children of men may be nurtured and
edified thereby and may attain the ultimate goal of human existence
which is the station of true understanding and nobility. (Tablets,
173)

"O friend of mine! The Word of God is the king of words and its
pervasive influence is incalculable. It hath ever dominated and will
continue to dominate the realm of being. The Great Being saith: The
Word is the master key for the whole world, inasmuch as through its
potency the doors of the hearts of men, which in reality are the doors
of heaven, are unlocked. No sooner had but a glimmer of its effulgent
splendour shone forth upon the mirror of love than the blessed word 'I
am the Best-Beloved' was reflected therein. It is an ocean
inexhaustible in riches, comprehending all things. Every thing which
can be perceived is but an emanation therefrom. High, immeasurably
high is this sublime station, in whose shadow moveth the essence of
loftiness and splendour, wrapt in praise and adoration." (Tablets,
173)

--
John Taylor

badijet@gmail.com