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Notes:
See also essay introducing this compilation, by Dominic Brookshaw. Essay and compilation published in Bahá'í Studies Review 9 (1999).
Also available as a nicely-formatted PDF, prepared by Romane Takkenberg and updated by Mike Thomas, and an updated Microsoft Word document, prepared by M. Thomas (2023). |
I. GENERAL The Hidden Words is a treasury of divine mysteries. When thou ponderest its contents, the doors of the mysteries will open.
[1] It behoveth us one and all to recite day and night both the Persian and Arabic Hidden Words, to pray fervently and supplicate tearfully that we may be enabled to conduct ourselves in accordance with these divine counsels. These holy Words have not been revealed to be heard but to be practised.
[2] Be thou assured in thyself that if thou dost conduct thyself in accordance with the Hidden Words revealed in Persian and in Arabic, thou shalt become a torch of the fire of the love of God, an embodiment of humility, of lowliness, of evanescence and of selflessness.
[3] We should memorize the Hidden Words, follow the exhortations of the Incomparable Lord, and conduct ourselves in a manner which befitteth our servitude at the threshold of the one true God.
[4] Next to this unique repository of inestimable treasures must rank that marvelous collection of gem-like utterances, the "Hidden Words" with which Bahá'u'lláh was inspired, as He paced, wrapped in His meditations, the banks of the Tigris. Revealed in the year 1274 A.H., partly in Persian, partly in Arabic, it was originally designated the "Hidden Book of Fatimih," and was identified by its Author with the Book of that same name, believed by Shí'ah Islam to be in the possession of the promised Qá'im, and to consist of words of consolation addressed by the angel Gabriel, at God's command, to Fatimih, and dictated to the Imam 'Alí, for the sole purpose of comforting her in her hour of bitter anguish after the death of her illustrious Father. The significance of this dynamic spiritual leaven cast into the life of the world for the reorientation of the minds of men, the edification of their souls and With regard to your question concerning the meaning of the name "Hidden Words": It is, indeed, one of the most suggestive titles of the Writings of Bahá'u'lláh. These words are called "hidden" due to the fact that men have had neither the knowledge nor a true sense of appreciation of them before they were revealed by Bahá'u'lláh. It is through Him, Who is the sole Mouthpiece of God in this age, that spiritual realities and truths have been once more reinterpreted and revealed afresh to mankind. Bahá'u'lláh's message is thus the only key to a true understanding of the mysteries that envelop man's spiritual life.
[6] ...concerning those passages in "The Hidden Words" in which Bahá'u'lláh refers to man as "Son of Spirit", "Son of existence", "Son of humanity", etc., the word "son" used in this connection is a kind of collective noun meaning mankind and has, therefore, no connotation of any sex differentiation between man and woman whatever.
[7] I. II. ARABIC HIDDEN WORDS Arabic no. 7 As to the reference in the Arabic "Hidden Words" that the human being must become detached from self, here too the meaning is that he should not seek out anything whatever for his own self in this swiftly-passing life, but that he should cut the self away, that is, he should yield up the self and all its concerns on the field of martyrdom, at the time of the coming of the Lord.
[8]
[9] Arabic no. 13 As to the passage Arabic no. 13 of the Arabic "Hidden Words": that which Bahá'u'lláh declares we can find abiding within us is the power of the Divine Spirit, the reflection of the light of His Revelation. This reflection of the Divine Spirit, however, can in no way be compared to the Revelation which God discloses to His Prophets and Messengers. The similarity in the terminology should not confuse this distinction, which is most fundamental.
[10] Arabic no. 57 As to your question about the meaning in the Arabic Hidden Words, "...couldst thou but see with Mine eye": When man reacheth the station of selflessness, and his love of self is entirely wiped out, his existence becometh like unto non- existence, and a ray from God's presence sheddeth its light upon him. Then he can see with the eye of God, and can hear with His ear. This is like iron in the fire. The qualities of the iron, its coldness, darkness and hardness are concealed, and it manifests heat, luminosity, and fluidity, which are the qualities of the fire.
[11] Arabic no. 59 Bahá'u'lláh in the Hidden Words stated that God, through His Prophets and Chosen Ones, explained that the heart of man is His home; it should be sanctified for His entry, and that his spirit is His place of Revelation; it should be cleansed so that it may become His abode. We, therefore, understand that nearness to God is possible through setting our faces towards Him. 1. Cf. John 14:20
[12] Arabic no. 63 "Tur"2 and "Sinai" should not be taken literally; the first is an allusion to Mount Sinai, which in this case means the Manifestation of God; the second, "Sinai", represents the human heart.
[13] Arabic no. 70 Hidden Word No. 70: this is not addressed to any person3 but is a mystical expression and an allusion to the Manifestation of God.
[14] Arabic no. 71 The intent is total fulfilment of, and complete adherence to, the divine ordinances and exhortations.4
[15] 2. This statement referred to an early translation. The word "Tur" was later translated by the Guardian as "sacred Mount". 3. Response to a question asking to whom the words "O SON OF HIM THAT STOOD BY HIS OWN ENTITY IN THE KINGDOM OF HIS SELF!" were addressed. 4. Response to a question asking about the stations which are higher than martyrdom in His path, mentioned at the end of the Arabic Hidden Words.
[16] Persian no. 19 The "true and radiant morn" is the dawn of the Covenant, and the first light of the Testament of the Day-Star of the world. The "Tree of Anisa"5 is the blessed tree which hath flourished in the Most Great Paradise and casteth its shadow upon all regions.
[17]
Persian no. 19 By the term "that true and radiant morn" mentioned in the Hidden Words is meant the Dawn of divine Revelation when the Exalted One6 manifested Himself in the plenitude of His glory, while the Blessed Tree referreth to the Ancient Beauty. By those "surroundings" is meant the realm of the heart and of the spirit, and the gathering of the people implieth a spiritual communion, not a physical one. However when the Call of God was raised in the realm of the heart and spirit, mankind remained heedless and inattentive, and therefore was dumbfounded.
[18] By the "Tree of Anisa" is meant the Tabernacle of the Lord of Grace, the divine Lote-Tree, the Tree of Life, "the Olive that belongeth neither to the East nor to the West, whose oil would well nigh shine out even though fire touched it not".7
[19] Persian no. 19 This is the Covenant and Testament which the Blessed Beauty established through the Supreme Pen in the Holy Land under the shade of the Tree of Anisa and which was promulgated after the Ascension.
[20] 5. In Shoghi Effendi's translation of the Hidden Words, the term "Tree of Anisa" is rendered by him as the "tree of life". 6. The Báb 7. Qur'án 24:35
[21] Persian no. 19 The passage9 in "The Hidden Words" no. 19 has a spiritual meaning and is allegorical, as are also the other passages in that book. It refers to the spiritual presence of Bahá'u'lláh.
[22] Persian Nos. 20, 37, 48 These are the Tablets of the Kingdom written by the Supreme Pen in the Preserved Tablet. Such Tablets have not descended from the Realm of the Kingdom to the earthly world; nay they are preserved and protected in an invisible treasury. If at any time a soul show such Tablets attributing them to God saying that it is the "Ruby Tablet" or the "Fifth Tablet of Paradise", it is without truth.
[23] Persian no. 37 Thou hast asked about the pearls treasured in the Hidden Words where, addressing the abject and the foolish, Bahá'u'lláh hath admonished: "Abandon not for that which perisheth an everlasting dominion". This is when man depriveth himself of the manifold favours of God, is debarred from the goodly gifts of the All-Merciful, is bereft of His infinite bounty and gracious rewards by following the prompting of his selfish desires, by seeking earthly pleasures and by indulging in corrupt imaginations. Hence "that which perisheth" is an allusion to every kind of corrupt inclination and evil deed. God indeed is the source of clear tokens!
[24] Persian no. 38 Regarding the statement in "The Hidden Words", that man must renounce his own self, the meaning is that he must renounce his inordinate desires, his selfish purposes and the promptings of his human self, and seek out the holy 8. Response to an inquiry about the meaning of the Tree of Anisa. 9. Response to an inquiry about the meaning of this passage of the Hidden Words, especially the last part in which reference is made to a "place" and "those surroundings".
[25] Persian no. 63 Thou hast asked about the "Tablet of Chrysolite" and the "Preserved Tablet". By the "Chrysolite Tablet" is meant the Book of Bahá'u'lláh's Covenant which is the Preserved Tablet. It was hidden and preserved, now it is made manifest and resplendent. The Chrysolite Tablet is recorded and enshrined in the inmost recesses of the Book of the Covenant.
[26]
Persian no. 64 The "Preserved Tablet" is a spiritual expression and has no actual existence. It sometimes refers to the Manifestation Himself, Whose knowledge encompasses the knowledge of the former and the latter generations.
[27]
Persian no. 69 "For erelong the assayers of mankind shall, in the holy presence of the Adored One, accept naught but absolute virtue and deeds of stainless purity." This holy verse is replete with meaning, and as time is pressing only a brief mention is made as follows: naught else but upright conduct and pure deeds shall be accepted at His divine Threshold.
[28] Persian no. 71 The "Covenant" mentioned in the Hidden Words is the Covenant and Testament which was entered into by the pen of the Most High in the hallowed precincts of the Paran of the love of God, the summit of timeless time.10 The "dwellers in the city of eternity" and the "concourse on high" are souls who are firm in the Covenant.
[29] 10. Zaman
[30] Persian no. 77 When considering the identity of the Name which at that time was not fully divulged, thou wilt readily see what unspeakable cruelties the company of the faithless perpetrated and what misdeeds they committed. No injury did they spare and no harm did they fail to inflict. With the sword of unyielding cruelty they cut this Wronged Body to pieces. This is clear and evident to everyone.
[31] Persian no. 77 This great name is the Greatest Name. The Blessed Beauty is intended. What we have today are the meanings of two of the letters of the Greatest Name. They are: B and H.
[32] Persian no. 77 It should also be borne in mind that, great as is the power manifested by this Revelation and however vast the range of the Dispensation its Author has inaugurated, it emphatically repudiates the claim to be regarded as the final revelation of God's will and purpose for mankind.... A reference to some of the already quoted utterances of Bahá'u'lláh and 'Abdu'l-Bahá will surely suffice to establish, beyond the shadow of a doubt, the truth of this cardinal principle. Might not the following passage of "The Hidden Words" be, likewise, construed as an allegorical allusion to the progressiveness of Divine Revelation and an admission by its Author that the Message with which He has been entrusted is not the final and ultimate expression of the will and guidance of the Almighty? "O Son of Justice! In the night-season the beauty of the immortal Being hath repaired from the emerald height of fidelity unto the Sadratu'l-Muntahá, and wept with such a weeping that the concourse on high and the dwellers of the realms above wailed at His lamenting. Whereupon there was asked, Why the wailing and weeping? He made reply: As bidden I waited expectant upon the hill of faithfulness, yet inhaled not from them that dwell on earth the fragrance of fidelity. Then summoned to return I beheld, and lo! certain doves of holiness were sore tried within the claws of the dogs of earth. Thereupon the Maid of heaven hastened forth unveiled and resplendent from Her mystic mansion, and asked of their names, and all were told but one. And when urged, the first letter thereof was uttered, whereupon the dwellers of the celestial chambers rushed forth out of
[33] Persian no. 77 Concerning your second question, these two letters -- the first and the second -- refer to the blessed Name of the Ancient Beauty, namely B and H. What is intended by Bahá'u'lláh is this: that which is latent and enshrined within the inmost reality of these three letters has not been revealed, inasmuch as the world of being still does not possess the capacity and receptiveness to reflect fully the glorious radiance of this divine Revelation. Thus whatever is hidden in the inmost essence of the third letter of His blessed Name will gradually be unfolded before the eyes of all men. In another sense these letters bear reference to the incalculable sufferings borne by the Blessed Beauty, while the people of the world are acquainted with but a fragment thereof.
[34] Persian no. 79 Concerning "wings" and "the comb" mentioned in the Hidden Words this means the Covenant of God. This Covenant was taken so that the believers would remain loyal to 'Abdu'l-Bahá and not lacerate Bahá'u'lláh's blessed throat, meaning His blessed Cause. However, they completely shut their eyes to fairness, committed misdeeds and indulged in grievous injustice.
[35]
Persian no. 79 The expression "tend My raven locks, and not wound My throat" is an allegorical warning by Bahá'u'lláh against the misuse of anything bestowed by Him on the world.
[36] Jump to the Bahá'í Studies Review Introduction to this compilation. |
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| Views | 53529 views since posted 1999; last edit 2024-11-05 06:35 UTC; previous at archive.org.../compilation_hidden_words_bwc; URLs changed in 2010, see archive.org.../bahai-library.org |
| Language | English |
| Permission | © BIC, public sharing permitted. See sources 1, 2, and 3. |
| History | Formatted 1999 by Jonah Winters; Proofread 2010-08 by Romane Takkenberg. |
| Share | Shortlink: bahai-library.com/1464 Citation: ris/1464 |
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