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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.
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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,
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have been among the many sources of
religious confusion and dissension throughout history. Bahá’u’lláh says on
the subject:
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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.
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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
Muḥammad, 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.
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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…
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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….
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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.
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1. | For a detailed exposition of this subject see ‘Abdu’l-Bahá, Some Answered Questions (Wilmette: Bahá’í Publishing Trust, 1970), pp. 163–201. [ Back To Reference] |
2. | Examples, in the words of Jesus, are “Why callest thou me good? There is none good but one, that is, God…” (Matthew 19:17); “I and my Father are one.” (John 10:30) [ Back To Reference] |
3. | Gleanings, pp. 177–79. [ Back To Reference] |
4. | Gleanings, pp. 54, 55. [ Back To Reference] |
5. | Gleanings, p. 56. [ Back To Reference] |