“O for a drop to drink!” the thirsty soul doth groan; “O for a thirsty soul!” the spring in turn doth moan.88, 7 From yet another vantage he perceiveth that the lover and the beloved are one and the same, and that the seeker is himself the very object of his search. From out the fountain of Our heart hath God’s celestial river flowed; This cup of honeyed nectar from Our ruby lips is raining down. 37 This is the food whose savour changeth not and whose colour altereth not. Tihran; Iran: Rashh-i-Ama (Sprinkling from the Cloud of Unknowing); Bahaullah, Writings of; Bahaullah, Poetry of; Poetry; Call of the Divine Beloved (book); Siyah Chal (Black Pit) 1857. c. 1857, 1858 They asked, “What doest thou?” He said, “I seek for Laylí.” “Alas for thee!” they cried, “Laylí is of pure spirit, yet thou seekest her in the dust!” He said, “I seek her everywhere; haply somewhere I shall find her.”, Yea, though to the wise it be shameful to seek the Lord of Lords in the dust, yet this betokeneth intense ardour in searching. The leviathan of love swalloweth the master of reason and slayeth the lord of knowledge. And as the action and effect of the light are from the Light-Giver, so it is that all move through Him and arise by His will. With piercing sight he gazeth upon the new creation, and with lucid heart he graspeth subtle verities. His inner eye will open and he will privily converse with his Beloved; he will unlock the gates of truth and supplication and shut the doors of idle fancy. Thus one of the Prophets of God asked, “O my Lord, how shall I reach Thee?” And the answer came: “Leave thy self behind, and then approach Me.”. Now if the lover could have seen the end, he would from the beginning have blessed the watchman, prayed God on his behalf, and seen his tyranny as justice; but since the end was veiled to him, he lamented and made his plaint in the beginning. And so it is that conflict hath prevailed amongst men, and a darksome dust from limited souls hath settled over the world. 94 By this is meant that the seeker will close his eyes to all save his Beloved and open them to naught but His beauty. So clearly will they witness in this stage God’s all-encompassing mercy that in every created thing, both in the world and in the souls of men, they will behold Him Who hath been interpreted as the Holy Outpouring. We shall give an example of this, that the meaning may become fully clear. 31 How sweet in this connection is the following couplet: Our hearts will be as open shells Should He the pearls of grace bestow; Our lives will ready targets be Were He to hurl the darts of woe.

119. In ‘Iráq, during the two years Bahá’u’lláh sought seclusion in the mountains of Kurdistán, far from the malice and dissension that had blighted the Bábí community in Baghdád, word of His presence in Sulaymáníyyih attracted religious scholars and mystics of the region, including several prominent Ṣúfí shaykhs, to seek out the One Who dwelt as a humble dervish yet evinced a wisdom that was profound and a power of expression unequalled: “Through His numerous discourses and epistles”, Shoghi Effendi writes, “He disclosed new vistas to their eyes, resolved the perplexities that agitated their minds, unfolded the inner meaning of many hitherto obscure passages in the writings of various commentators, poets and theologians ... ‘In a short time,’ is ‘Abdu’l-Bahá’s own testimony, ‘Kurdistán was magnetized with His love. “They that say ‘Our Lord is God’, and continue steadfast in His way, upon them, verily, shall the angels descend.” 97. 48 And now the hand can write no more, and pleadeth that this is enough. How exquisite this pure wine that the intoxicated Beauty doth proffer! 72, These journeys have no visible ending in this temporal world, but the detached wayfarer—should invisible confirmation descend upon him and the Guardian of the Cause 73 assist him—may traverse these seven stages in seven steps, nay rather in seven breaths, nay even in a single breath, should God will and desire it. We must therefore labour to destroy the animal condition, till the meaning of humanity cometh to light. 9 If the wayfarers be among them that seek after the sanctuary of the Desired One, this plane pertaineth to the self—but the self which is intended is “the Self of God that pervadeth all His laws”.102 In this station the self is not rejected but beloved; it is regarded with favour and is not to be shunned. Thus, at one time the wayfarer beholdeth the lover hastening in search of the beloved through the wilderness of desolation, and at another he seeth the beloved yearning for the lover across the wilds of longing and devotion, or wandering, aimless and bewildered, the wastes of love in his pursuit. The verses that streamed during those years from His pen, described as ‘a copious rain’ by Himself, whether in the form of epistles, exhortations, commentaries, apologies, dissertations, prophecies, prayers, odes or specific Tablets” revivified and transformed the Bábí community.

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