Re: the "Path of Positive Knowledge"

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Posted by Loren on September 04, 2102 at 19:22:45:

In Reply to: posted by on December 23, 2101 at 07:07:18:

To-day I was studding `Kitab-e-Iqan' in which I read on page 215 "the Path of Positive Knowledge". As I could understand that "the Path of Positive Knowledge" is not the comparative study of religions or "UNITY OF SCIENCE AND RELIGION" but quite a spiritual way of understanding. Does anyone demonstrate? Or express "the Path of Positive Knowledge" described in "Kitab-e-Iqan"? (The Kitáb-i-êqán: Text, Part Two page 215 translated by `Shoghi Effendi' realized on `Baha'I Academic Resource Library')
With regards, Yours truly,
Munir A. Qureshi

I believe this is the qutoation you are asking about:
"...They have already been mentioned in connection with the requirements of the wayfarers that tread the Path of Positive Knowledge. When the detached wayfarer and sincere seeker hath fulfilled these essential conditions, then and only then can he be called a true seeker." (Baha'u'llah, The Kitab-i-Iqan, p. 195 )

The "Path of Positive Knowledge" refered to in this verse is the "knowledge" of the requirements and attributes of a "true-seeker". It is the "knowledge of the Ancient of Days (God)" and it is the opposite of "all acquired knowledge, and the allusions of the embodiments of satanic fancy" as described earlier in the text. So basically the "Path" is acquiring the attributes prescribed by Baha'u'llah (the full text follows), and the "Positive Knowledge" is the RESULT of following that path:

"But, O my brother, when a true seeker determineth to take the step of search in the path leading to the knowledge of the Ancient of Days, he must, before all else, cleanse and purify his heart, which is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired knowledge, and the allusions of the embodiments of satanic fancy. He must purge his breast, which is the sanctuary of the abiding love of the Beloved, of every defilement, and sanctify his soul from all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly incline him to error, or that hate repel him away from the truth. Even as thou dost witness in this day how most of the people, because of such love and hate, are bereft of the immortal Face, have strayed far from the Embodiments of the divine mysteries, and, shepherdless, are roaming through the wilderness of oblivion and error. That seeker must at all times put his trust in God, must renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him Who is the Lord of Lords. He must never seek to exalt himself above any one, must wash away from the tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation, observe silence, and refrain from idle talk. For the tongue is a smouldering fire, and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century. That seeker should also regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the soul. He should be content with little, and be freed from all inordinate desire. He should treasure the companionship of those that have renounced the world, and regard avoidance of boastful and worldly people a precious benefit. At the dawn of every day he should commune with God, and with all his soul persevere in the quest of his Beloved. He should consume every wayward thought with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him. He should succour the dispossessed, and never withhold his favour from the destitute. He should show kindness to animals, how much more unto his fellow-man, to him who is endowed with the power of utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the people to turn him away from the Truth. He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfil. With all his heart should the seeker avoid fellowship with evil doers, and pray for the remission of their sins. He should forgive the sinful, and never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner, at the hour of death, attained to the essence of faith, and, quaffing the immortal draught, hath taken his flight unto the celestial Concourse. And how often hath a devout believer, at the hour of his soul's ascension, been so changed as to fall into the nethermost fire. Our purpose in revealing these convincing and weighty utterances is to impress upon the seeker that he should regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness." (Baha'u'llah, The Kitab-i-Iqan, p. 192 )

This is, of course, only my understanding of the meaning, God willing it may help you come to your own understanding of what it means!


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