Concealment and Revelation

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Concealment and Reve lat ion

“natural” way, according to fixed laws. The miracles desired by people would involve an unnatural interruption in the natural course of divine revelation. If the river’s course were artificially changed, then some dry lands would be irrigated but many others would be destroyed and far more negative consequences would result. This analogy unveils the mystery of divine decree ( qad. á ) and destiny ( qadar ) as well. The details of this issue are elaborated in other writings of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá. 5 Human action is the product of the active interaction of divine effulgence and human free choice and reception. The sign of divine power becomes manifest in all things in accordance with their own stations and aptitudes. The Word of God is the embodiment of divine justice. Both the faith of the faithful and the rejection of the rejectors, including the powerful and the exalted, are part of divine wisdom and God’s universal justice. The divine river actualizes the hidden tendencies of the different beings and radically tests all things. Bahá’u’lláh identifies the reason for the differences in reception and recognition in the differing capacities of the recipients: Each person speaketh and expresseth himself according to that which is reflected within him. For example, with reference to the same analogy of the flooding river, observe that it floweth forward in one manner and its relationship to all buildings and structures is the same, yet any valley that hath more capacity is able to take in more of it, and any dam whose foundation is weaker is less able to resist it. . . . In like manner, consider the rays of the Eternal Sun, which shine with the same illumination in the heaven of human hearts but, when reflected in the forms of mirrors, differ by reason of differences among the mirrors themselves. Thus it is that some abide exalted in their essences and high in their endeavors, while others sink into the depths of lethargy and degradation. All things have their rank before God, and all return unto Him. The cycle of the river’s ebb and flood becomes a metaphorical vehicle to describe the principle of progressive revelation as well. “[I]n every age and century, as He desireth, the Unique Hidden One and the Eternal Essence manifesteth that true River and real Sea and causeth it to flow, adorning it with a new temple and a new vesture.” But whenever a new Manifestation appears, people cling to their vain imaginations and fail to recognize the supreme Object of their expectation. “With utmost desire and thirst they drown and perish, lacking even the faintest awareness that they could quaff a draught thereof.” Bahá’u’lláh warns Javád not to allow the sayings of the people to prevent him from recognizing the Divine Beauty, refers to belief in “the Most Exalted Countenance” and recognition of “His station as manifested after Him on the

5. See, for example, Mázandarání, Amr va Khalq 1:75–85.