ST and OG II

Search for Truth and the Oneness of God, II

By John Taylor; 2006 Apr 09

For the principle of investigation of reality the "Great Being"
promotes statesmanship, leaders sensitive to the lofty level of
enlightenment of the seekers they lead. Such a leader will "judge
between men and counsel them to do that which would direct their steps
unto the path of wisdom and understanding." (Tablets, 166-167) A
leader then, has two jobs, judging and advising.

In exploring this yesterday we discussed the Christian "one lamp"
principle and ended with `Abdu'l-Baha comparing our present material
civilization to a "lamp-glass," beautiful and ornate but dark, dead
and warlike until lit by the flame of spiritual civilization. The
Master did not take this directly from the Gospels, for between the
one lamp principle of Jesus and Baha'i there is a bridge in the
Qu'ran. As with other Gospel teachings, the Qu'ranic version of the
parable seems to explicate and elaborate upon its predecessor.

"God is the Light of the heavens and the earth. The Parable of His
Light is as if there were a Niche and within it a Lamp: the Lamp
enclosed in Glass: the glass as it were a brilliant star: Lit from a
blessed Tree, an Olive, neither of the east nor of the west, whose oil
is well-nigh luminous, though fire scarce touched it: Light upon
Light! God doth guide whom He will to His Light: God doth set forth
Parables for men: and God doth know all things." (Q24:35, Yusuf Ali)

Let us call this the parable of the lamp in the niche. It teaches that
enlightenment, personal and social, is a holistic and comprehensible
process leading from One God to a lamp lighting up the darkness.
However perfect, the tool cannot substitute for its purpose, to bear
light. The glass and the niche in the wall protect the light and keep
it from gusts of wind that will put it out. Material society, then,
has one over-riding purpose: to protect the enlightenment that burns
and radiates from within.

Unlike the lamp in the Gospels, this parable is concerned not only
with the central location of the lamp but with the entire lighting
process, including its energy source, olive oil. Civilization comes of
the tree of knowledge, the person and teaching of the supreme
Manifestation. Like an olive tree this holy Being derives energy
photosynthesizing light of the One True God. This enables it to bear
its fruit, olives. Sacrifice and suffering refines olives into oil, a
lamp oil so volatile that flame need not touch it, its fumes alone
will ignite it. Just as Jesus declared, "I am the light of the world,"
the Qu'ran has God address Muhammad, explaining His mission.

"O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad
Tidings and Warner, - And as one who invites to God's (grace) by His
leave, and as a lamp spreading light." (Q33:45-46, Yusuf Ali)

The result is true enlightenment, spiritual knowledge, which cannot be
summoned, forced or ruled from below since it comes of a higher
Intelligence. The result of search for this higher truth is like the
image of a movie projected on the screen in a cinema. All the screen
does is reflect, it cannot change the course of the film being shown.
This is of the nature of genius, inspiration, artistry. Hence
Baha'u'llah says in the second of the Four Valleys,

"This station conferreth the true standard of knowledge, and freeth
man from tests. In this realm, to search after knowledge is
irrelevant, for He hath said concerning the guidance of travelers on
this plane, "Fear God, and God will instruct thee." And again:
"Knowledge is a light which God casteth into the heart of whomsoever
He willeth." (Four Valleys, 53-54)

At this point personal knowledge ends, becomes "irrelevant," and the
next principle, oneness of humanity, comes into play. Here the details
of "judging between men" and "counseling them to wisdom" are
introduced.

--
John Taylor

badijet@gmail.com