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from the chronology

date event locations tags see also
1854 10 Apr - 1856 19 Mar Bahá'u'lláh in Sulaymaniyyih
Bahá'u'lláh suddenly left Baghdád and went to the mountainous wilderness of Sar Galu, around Sulaymaniyyah in Iraqi Kurdistán. [BKG115-122; DB585; GPB120-124; TN38; CH256; KI250-251; AB392]
  • Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1,]
  • Bahá'u'lláh lived for some time as a dervish in a cave on the mountain of Sar-Galú. He took the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]
  • See photo.
  • This action compares to Moses' going out to the desert of Sinai, to Buddha's retreat to the wilds of India, to Christ's walk in the wilderness and to Muhammad's withdrawal to the hills of Arabia. [BKG114]
  • Áqá Abu'l-Qásim-i-Hamadání was His only companion. Áqá Abu'l-Qásim was killed by thieves on a journey to collect money and provisions. [BKG116–17]
  • "It was this period of voluntary seclusion, following shortly after the execution of the Báb in 1850, which bequeathed to history irrevocable proof that Bahá'u'lláh and not His half-brother, Subhi-Ezel, was, in reality, the one celebrated by the Báb and for whom the Bábí Movement was the spiritual preparation. By this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadership over the Bábís which the latter claimed as his right. The result, however, demonstrated Subhi-Ezel's utter incapacity to maintain unity among the Bábís, inspire them with faith and confidence sufficient to meet their many difficulties and guide them along lines of true future progress. Nonother than the return of Bahá'u'lláh could re-quicken the flames of their ardour or supply them with the more universal principles of conduct and faith required to transform the Bábí Movement into a world religion." [BW2Surveyp33]
  • It was during this time that Bahá'u'lláh revealed the poem Qasídiyi-i-‘Izz-i-Varqá'íyyih (Ode of the Dove). It was composed of 2,000 couplets but Bahá'u'lláh allowed only 127 to be preserved. [BBD215; BKG118; GPB123]
  • See BKG114, GPB117–19 and K1250 for reasons for Bahá'u'lláh's retirement.
  • Before and during His absence no fewer than 25 people claimed to be the One promised by the Báb. [BBRSM29, 59; EB269; GPB125]
    • As his position as nominal head deteriorated Mírzá Yahyá became more desperate, he had one such claimant, Mírzá Asadu'lláh Khí'í Dayyán, assassinated around 1856. [Bahá'u'lláh and the Naqshbandí Sufis in Iraq by Juan Cole p4]
  • See BKG115–19 and GPB120 for Bahá'u'lláh's activities while in Kurdistán.
  • See KI248–51 for Bahá'u'lláh's own account of the episode.
  • See BKG119–22 and GPB124–6 for the condition of the Bábí community in Baghdád during this period.
  • The son born to Navváb shortly after the family's arrival in Baghdád became ill and died during Bahá'u'lláh's absence. [CB71; CH51–2]
  • See SBBR2:1–28 for Bahá'u'lláh's contact with Súfís.
  • BW16:528 for an account of Daoud Toeg, who visited the caves of Sar-Galú and photographed them in August of 1940.
  • Also see Bahá'í News No 145 July 1941 p11 and 12.
  • Kurdistan; Baghdad; Sulaymaniyyih; Iraq Bahaullah, Writings of; Bahaullah, Life of; Dervishes; Sulaymaniyyih; Sar-Galu; Aqa Abul-Qasim-i-Hamadani; Poetry; Qasidiyyih-Varqaiyyih (Ode of the Dove); Navvab (Asiyih Khanum); Mirza Yahya (Subh-i-Azal); Sufism; Mysticism; Daoud Toeg; Caves; Interfaith dialogue; Bahaullah, Basic timeline; - Basic timeline, Expanded; Bahaullah, Life of; Sulaymaniyyih; Dayyan (Mirza Asadullah)
    1858 – 1862 It was in this period that Bahá'u'lláh revealed the Seven Valleys (Haft Vadi)in response to a request from a Súfí, Shaykh Muhyi'd-Dín, the Qádí of Khániqayn, whom He may have met in Kurdistán. In it Bahá'u'lláh described the "seven stages which the soul of the seeker must needs traverse ere it can attain the object of its existence." These seven stages were originally proposed by the great Persian Sufi poet Shaykh Faridu'd-Din Attar (d1230C.E) in his renowned work the Mantiqu't-Tayr (The Conference of the Birds.) [BBS94; GPB140; BBD206; BBRSM:64; SA150; BKG161-163; RoB1p98-101]
  • For details of the composition and content of the Seven Valleys see SA150.
  • Baghdad; Iraq; Kurdistan Bahaullah, Writings of; Bahaullah, Life of; Haft Vadi (Seven Valleys); Seven Valleys; Call of the Divine Beloved (book); Sufism; Mysticism; Shaykh Muhyid-Din; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline
    1864 Apr Sulaymán Páshá, a Súfí, succeeded Muhammad Pásháy-i-Qibrisí as Governor of Adrianople. Both were admirers of Bahá'u'lláh. [CH59, BBR487; BKG254] Edirne (Adrianople); Turkey Sulayman Pasha; Sufism; Muhammad Pashay-i-Qibrisi; Governors

    from the chronology of Canada

    from the main catalogue

    1. 'Abdu'l-Bahá's Commentary on the Qur'ánic Verses Concerning the Overthrow of the Byzantines: The Stages of the Soul, by Moojan Momen, in Lights of Irfan, 2 (2001). Commentary on the first few verses of the Quranic Sura of Rum; nine esoteric or mystical interpretations of the word al-Rum, transl. "Rome" or "Byzantium"; different types of soul; the soul's progress through the realms of creation. [about]
    2. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence, by Keven Brown, in Journal of Bahá'í Studies, 11:3-4 (2001). Includes provisional translation of Tablet on the Unity of Existence. [about]
    3. Absolute Poverty and Utter Nothingness, by Rodney H. Clarken, in Journal of Bahá'í Studies, 8:1 (1997). Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets. [about]
    4. Ancient Poems as Means of Revelation, in an Early Tablet by Bahá'u'lláh, by Julio Savi and Faezeh Mardani, in Lights of Irfan, 19 (2018). On the importance of poetry in the history of the Faith and in its Writings, and absolute detachment as a prerequisite for attainment unto the Divine Presence. Includes translation of a Tablet by Bahá’u’lláh. [about]
    5. Andalusí Theosophy: A Recontextualization, by Vahid Brown, in Lights of Irfan, Volume 7 (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain.  [about]
    6. "At Dawn the Friend came to my bed': An Early Fruit of the Supreme Pen, by Julio Savi, in Lights of Irfan, 16 (2015). A quasidih, a dialogue between the Beloved and the Poet as a lover. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856. [about]
    7. Bahá'u'lláh and the Naqshbandi Sufis in Iraq, 1854-1856, by Juan Cole, in Studies in the Bábí and Bahá'í Religions, Volume 2 (1984). The interplay of Bábí themes of messianism and the Sufi mystical emphasis on internal spirituality; analysis of an early poem by Bahá'u'lláh which hints that by the 1850s he began to see his mission of reform to carry out in the Bábí community. [about]
    8. Bahá'u'lláh's "Ode of the Dove": A Provisional Translation, by John S. Hatcher and Amrollah Hemmat, in Journal of Bahá'í Studies, 29:3 (2019). A lengthy dialogue between Bahá'u'lláh (as persona/narrator) and the Huriyyih — the Maid of Heaven (a personification of “the Most Great Spirit”). [about]
    9. Baha'u'llah's Notes to His "Ode of the Dove", by Bahá'u'lláh (1997). [about]
    10. Baha'u'llah's Seclusion in Kurdistan, by Bijan Ma'sumian, in Deepen, 1:1 (1993). Reconstruction of parts of this mostly undocumented period in Bahá'u'lláh's life. [about]
    11. Bahá'u'lláh's Symbolic Use of the Veiled Ḥúríyyih, by John S. Hatcher and Amrollah Hemmat, in Journal of Bahá'í Studies, 29:3 (2019). Analyzing some of the meanings behind the appearance of the Veiled Maiden, as alluded to by Bahá'u'lláh in His letters. [about]
    12. Bahá'u'lláh and the Luminous Mind: Bahá'í Gloss on a Buddhist Puzzle, by Roland Faber, in Lights of Irfan, 18 (2017). Non-duality is of central importance to Buddhist thought and experience; on monism and non-dualism as reflected in Asian religious expressions, including Hinduism's Advaita Vedanta. [about]
    13. By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95, by Necati Alkan, in Bahá'í Studies Review, 10 (2001). A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95).  [about]
    14. Commentary on a Verse of Rumi, by Juan Cole (1999). Summary and paraphrase of a tablet about a debate over the unity of being (wahdat al-wujud) in Sufi thought. [about]
    15. Commentary on the Islamic Tradition "I Was a Hidden Treasure...", by Abdu'l-Bahá, in Bahá'í Studies Bulletin, 3:4 (1995). Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí. [about]
    16. Concept of Manifestation in the Bahá'í Writings, The, by Juan Cole, in Bahá'í Studies, 9 (1982). Lengthy overview of Bahá'í theology and prophetology and their Islamic roots. [about]
    17. Concept of the "Perfect Man" (Pole) in Sufism and the Bahá'í Notion of the Manifestation of God, The, by Youli A. Ioannesyan, in Lights of Irfan, Book 2 (2001). While there is an obvious similarity between the Sufi concept of the "Perfect Man" and the Bahá'í concept of the "Manifestation of God," there are also striking differences; the theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, and Haydar Amulí. [about]
    18. Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
    19. Death of Death, The: A Study of Self-Annihilation and Suicide in the Light of Sufi Thought and Bahá'u'lláh's Early Texts, by Bernardo Bortolin Kerr (2014). On theories of suicide in the field of conventional psychology and the writings of Bahá'u'lláh. [about]
    20. Deciphering the Signs of God: A Phenomenological Approach to Islam, by Annemarie Schimmel (1994). This book is a classic, groundbreaking survey of Islamic practices and beliefs. While the book contains only passing mentions of Bahá'ís, it gives a deeper understanding in the Bahá'í Writings and practices. Includes outline by Arjen Bolhuis. [about]
    21. Dervish of Windsor Castle, The: The Life of Arminius Vambery, by Lory Alder and Richard Dalby (1979). Two-paragraph discussion of Curzon and the Babis. [about]
    22. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy, by Muhammad Iqbal (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh. [about]
    23. Erotic Imagery in the Allegorical Writings of Baha'u'llah, by John Walbridge (1997). Mystical symbolism in early Bahá'í poetry. [about]
    24. Excerpts from the Risáliy-i-Dhahabiyyih, by Báb, The (2001). On effulgences, essence, and unity of existence. [about]
    25. Firm Cord of Servitude, The, by Theo A. Cope, in Lights of Irfan, Book 2 (2001). A call for a revisioning of mysticism's claims of "union with God" in light of the Bahá'í Teachings as well as Jungian psychology. [about]
    26. From Iran East and West, in Studies in the Bábí and Bahá'í Religions, Volume 2 (1984). Essays on Bahá'í history in the Middle East, the United States, and India. [about]
    27. Hagiography: The Art of Setting Inspirational Examples for a Religious Community, by Iscander Micael Tinto, in Lights of Irfan, 17 (2016). The life of Jesus was the example against which saints were measured, and the lives of saints were the examples against which the general population measured itself. Comparison of Attar's "Muslim Saints and Mystics" with Abdu'l-Bahá's "Memorials." [about]
    28. He who knoweth his self hath known his Lord: Commentary, by Bahá'u'lláh (1996). Translation by Shoghi Effendi, completed by Cole. Themes include Islamic mysticism and the meaning of detachment, the meaning of the hadith about knowing one's self, the meaning of Return, and the hadith "The believer is alive in both worlds." [about]
    29. Human Intellect, The: A Bahá'í-Inspired Perspective, by Adrian John Davis, in Lights of Irfan, Book 2 (2001). A study of some of the analogies and differences between the Sufi concept of the "Perfect Man" and the Bahá'í notion of the Manifestation of God; theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, Haydar Amulí, et al.; the "Muhammadan Essence." [about]
    30. Hymn to Love (Sáqí, bi-dih ábí), A, by Julio Savi, in Lights of Irfan, 16 (2015). A ghazal, a mystical song of love about The Beloved, meaning God or a Manifestation. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856. [about]
    31. Immanence and Transcendence in Theophanic Symbolism, by Michael W. Sours, in Journal of Bahá'í Studies, 5:2 (1992). Bahá'u'lláh uses symbols to depict theophanies — the appearance of God and the divine in the realm of creation — such as "angel," "fire," and the prophets' claims to be incarnating the "face" or "voice" of God; these convey the transcendence of God. [about]
    32. Inayat Khan's meeting with 'Abdu'l-Bahá in Paris, by Inayat Khan (1913). One-paragraph recounting of Khan, the founder of "Universal Sufism," meeting with Abdu'l-Bahá in 1913. [about]
    33. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 4 (1997). On Shaykh Ahmad al-Ahsa'i's criticisms of aspects of Sufism, and whether he could be considered a "mystic" despite his anathemas against Sufism. [about]
    34. Inebriation of His Enrapturing Call (mast-and bulbulán), The, by Julio Savi, in Lights of Irfan, 15 (2014). Translation of the early mystical Tablet "Nightingales Are Inebriated" and an analysis of its themes of ecstasy, Mount Sinai, eschatology, dhikr, sama, and fana`. [about]
    35. Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The, by Jianping Wang, in Lights of Irfan, Book 3 (2002). A possible historical linkage between the followers of Bábí and Bahá'i Movements in Iran and the believers of a Qadiriyya Order (the Ling Ming Tang) in China. [about]
    36. Iqbál and the Bábí-Bahá'í Faith, by Annemarie Schimmel, in The Bahá'í Faith and Islam (1990). One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama. [about]
    37. List of Baha'i Studies and Translations, by Stephen Lambden. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Bábí studies, bibliographies, genealogies, provisional translations. [about]
    38. Lover's Way, The: A Critical Comparison of the Nazm al-Sulúk by Ibn al-Fárid with the Qasídih-yi Varqá'iyyih by Bahá'ulláh, by Brian A. Miller (2000). Link to document offsite. [about]
    39. Martyrdom in Jihad, by Jonah Winters (1997). Unlike Judeo-Christianity, Islam does not contain a core of martyrdom. Rather, it occurs in three disparate areas: war/jihad, asceticism, and Shi'ism. I examine the relationship between jihad and martyrdom and their classical and contemporary meanings. [about]
    40. Mathnaviyí-i Mubárak, by Bahá'u'lláh, in Bahá'í Studies Review, 9 (1999). [about]
    41. Mystic Journey of the Soul, The, by Gul Afroz Zaman, in Singapore Bahá'í Studies Review, vol. 3 (1998). On the journey a soul must make to attain union with the Eternal from the confines of material life on earth; Christian and Sufi esoteric traditions vs. Bahá'í mysticism; the central theme of attaining a "Heavenly Homeland" and closeness with the Creator. [about]
    42. Mystic's Flight, The: The Parable of Majnún and Laylí, by Jack McLean (2001). This classic love tale of the Middle East, quoted by Bahá'u'lláh in the Seven Valleys, is prized by Sufi mystics as a spiritual allegory of the soul's search for union with God. A literary-critical analysis of the text yields theological clues. [about]
    43. Mystical Aspects of the Baha'i Faith as presented in the Seven Valleys, by LeRoy Jones (1998). Mystical aspects of the Bahá'í Faith are of paramount importance and may sometimes get overlooked in favor of its social aspects. [about]
    44. Mystical content and symbology of Bahá'u'lláh's Four Valleys, by David Langness, in Seeker's Path (1997). Symbology of the Four Valleys, and a brief overview of a four-stage spiritual growth model. [about]
    45. Mystical Dimensions of Islam, by Annemarie Schimmel (1975). Detailed history of Sufism and its thought, Islamic theosophy, and Persian and Turkish mystical poetry. Book includes no mention of the Bahá'í Faith, but is quite relevant. [about]
    46. Mysticism and the Bahá'í Community, by Moojan Momen, in Lights of Irfan, Book 3 (2002). The five characteristic features common to mystical orders in Buddhism, Christianity or Islam. Bahá'u'lláh's attitude to these characteristic features. Bahá'u'lláh turns the whole of the Bahá'í community into a mystical fellowship. [about]
    47. Mysticism and the Bahá'í Faith, by Farnaz Ma'sumian, in Deepen, 6:3 (1995). An examination of the Bahá'í Faith's relation to mysticism and mystic themes and ideas present in the Bahá'í Faith. [about]
    48. New Religious Movements, Tolkien, Marriage, by Universal House of Justice (1994). Various questions: new religious movements; Indian Letter of the Living; J.R.R. Tolkien; eternality of the marriage bond; illumination of Bahá'u'lláh's tablets. [about]
    49. Ode of the Dove, by Bahá'u'lláh (1997). Translation of Qasídiy-i- Varqá'íyyih. [about]
    50. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics", by Peter Terry (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion. [about]
    51. Poetry as Revelation: Introduction to Bahá'u'lláh's 'Mathnavíy-i Mubárak', by Frank Lewis, in Bahá'í Studies Review, 9 (1999). On Bahá'u'lláh and the poetic tradition, Sufism, Sufi poetry, and Rumi; rhetorical orientation; date of the poem and history of the text; and interpretation and the translation process. Includes a provisional translation. [about]
    52. Prolegomena to a Bahá'í Theology, by Jack McLean, in Journal of Bahá'í Studies, 5:1 (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology. [about]
    53. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies, by Ismael Velasco, in Bahá'í Studies Review, Vol. 12 (2004). On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith. [about]
    54. Psychology of Mysticism and its Relationship to the Bahá'í Faith, by Moojan Momen, in Bahá'í Studies Bulletin, 2:4 (1984). Contrast of theories of mysticism and its physiological components from the perspective of 20th-century psychology. [about]
    55. Realms of Divine Existence as described in the Tablet of All Food, by Bijan Ma'sumian, in Deepen, 3.2.2 (1994). Bahá'í theoretical theology in the Lawh-i-Qullu'Ta'am. [about]
    56. Reconciliation of Races and Religions, The, by Thomas Kelly Cheyne (1914). Early history of the Bábí and Bahá'í movements, life stories of their participants, and their contemporary religious context, written by a distinguished British Biblical scholar. [about]
    57. Relativism: A Basis For Bahá'í Metaphysics, by Moojan Momen, in Studies in Honor of the Late Husayn M. Balyuzi, Studies in the Bábí and Bahá'í Religions, vol. 5, ed. Moojan Momen (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions. [about]
    58. Remembrance of God, The: An Invocation Technique in Sufism and the Writings of The Báb and Bahá'u'lláh, by Steven Scholl, in Bahá'í Studies Bulletin, 2:3 (1983). Dhikru'lláh, the invocation or "remembrance" of God, is a Sufi technique of chanting or repeating prayers, divine names, or mantras to achieve heightened spiritual consciousness or a sense of mystical union. Includes commentary by Moojan Momen et al. [about]
    59. Rumi: Quotations from the Mathnáví of Rúmí in the Bahá'í Writings, by Bahá'u'lláh and Abdu'l-Bahá (2001). Rúmí’s Mathnáví is quoted in many places in the Bahá'í Writings, as noted in the footnotes to the Writings. [about]
    60. Seven Cities in the Spiritual Journey to God: Gems of Divine Mystersies (Javáhiru'l-Asrár) and Seven Valleys, by Asadu'llah Fadil Mazandarani, in Star of the West, 13:11 (1923). Address given to an American audience in 1923, probably translated by Mirza Ahmad Sohrab, who accompanied Fadl's second tour of the USA and Canada. [about]
    61. Seven Cities of Bahá'u'lláh, The (2002). This is a compilation of only those passages from Bahá'u'lláh’s Gems of Divine Mysteries that relate to the journey through "Seven Cities," which has similarities to Bahá'u'lláh’s Seven Valleys. [about]
    62. Seven Valleys and Four Valleys: Interlinear Translation Comparison, by Bahá'u'lláh (2019). New 2019 translation, side-by-side with the 1945 translation and the Persian original. [about]
    63. Seven Valleys of Bahá'u'lláh and Farid ud-Din Attar, by Sheila Banani, in Lights of Irfan, Book 1 (2000). An overview of the similarities between the Seven Valleys by Bahá'u'lláh and the Conference of the Birds by the Persian Sufi Farid ud-din Attar. [about]
    64. Short Poem by "Darvísh" Muhammad, Bahá'u'lláh: Sáqí az ghayb-i baqá burqa' bar afkan az 'idhár, A: An Introduction and Three Versions of Provisional English Translations, by Frank Lewis, in Lights of Irfan, Book 2 (2001). Three alternative renderings of a translation of one of Baha’u’llah’s early poems, writing during his sojourn in Kurdistan; comments on his poetic work. [about]
    65. Structure of Existence in the Bab's Tafsir and the Perfect Man Motif, The, by Todd Lawson, in Studia Iranica: Cahiers 11: Recurrent Patterns in Iranian Religions from Mazdaism to Sufism (1992). The Perfect Man is the mediator between God and the World. He is the mirror in which creation sees God, the eye by which God sees creation. The Bab phrased his cosmology and his Quranic exegesis in light of wahdat al-wujud, the Unity of Being. [about]
    66. Sufi and Baha'i Spiritual Practices, by Michael McCarron (2009). Brief overview of some commonalities. [about]
    67. Symbolic Cosmology in the Sufi and Bahá'í traditions, by Michael McCarron (1997). Introduction to some meanings of the various realms of God. [about]
    68. Tablet of All Food and the Nature of Reality, The, by Karl Weaver (2016). Review of the Tablet's historical background, antecedents for specific phrases, English literary commentaries, its color system as related to Bábí and Islamic traditions, the meaning of 'food,' and a different way of looking at the five levels of reality. [about]
    69. Tablet of All Food, The: The Hierarchy of the Spiritual Worlds and the Metaphoric Nature of Physical Reality, by Jean-Marc Lepain, in Bahá'í Studies Review, 16 (2010). Terminology employed by Bahá'u'lláh to describe the hierarchy of the spiritual worlds: Háhút, Láhút, Jabarút and Malakút. [about]
    70. Tablet of the Maiden: Commentary on its translation, by Universal House of Justice (1997). Two letters on the mystical/symbolic content of Tablet of the Maiden, with comments on the translation by Juan Cole [about]
    71. Tablet of the Sacred Night, by Bahá'u'lláh (1996). [about]
    72. Tablet of the Uncompounded Reality: Translation, by Bahá'u'lláh, in Lights of Irfan, Volume 11 (2010). [about]
    73. Tablet of the Uncompounded Reality: Introduction, by Moojan Momen, in Lights of Irfan, Volume 11 (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy. [about]
    74. Tablet on Interpretation of Sacred Scripture (Ta'wíl), by Bahá'u'lláh (2001). An undated tablet from the Akka period on the interpretation of sacred scripture, with references to previous Tablets revealed after the Kitáb-i-Aqdas, Asl-i-Kullu’l-Khayr (Words of Wisdom) and Lawh-i-Maqsúd (Tablet of Maqsúd). [about]
    75. Tablet on Interpretation of Sacred Scripture (Ta'wíl), by Bahá'u'lláh, in Iqtidarat (n.d.). Tablet on "the legitimacy of figurative scripture interpretation." [about]
    76. Tablet on the Unity of Existence, by Abdu'l-Bahá (2001). [about]
    77. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism, by Bahá'u'lláh (1995). Introduction to, article about, and translation of the Tablet to Maneckji. [about]
    78. "The active force and that which is its recipient", by Betty Hoff Conow, in dialogue magazine, 2:2-3 (1988). Metaphysics of gender and the Lawh-i-Hikmat; universal spiritualism; social indoctrination of gender roles. [about]
    79. Themes of 'The Erotic' in Sufi Mysticism, by Jonah Winters, in Sutra Journal (2017). Mystical writing is replete with symbolism of love and eros, and it can also be found in the mystical poetry of Bahá'u'lláh. This paper provides background for that topic by surveying the use of themes of the erotic in writings by seven Sufi mystics. [about]
    80. Three Stages of Divine Revelation, The, by Guy Sinclair, in Journal of Bahá'í Studies, 12:1-4 (2002). Shoghi Effendi states that the Kitáb-i-Iqán "adumbrates and distinguishes between the three stages of Divine Revelation"; some Sufi doctrines help understand the significance of Bahá'u'lláh’s three stages. [about]
    81. Towards the Summit of Reality: Table of Contents and Bibliography, by Julio Savi (2003). Front- and back-matter only of Savi's book Towards the Summit of Reality: An Introduction to the Study of Bahá'u'lláh's Seven Valleys and Four Valleys, which provides a snapshot of scholarship into these Writings of Bahá'u'lláh. [about]
    82. Towards the Summit of Reality, by Julio Savi: Review, by Ismael Velasco (2008). [about]
    83. "What I Want to Say is Wordless": Mystical Language, Revelation and Scholarship, by Ismael Velasco, in Lights of Irfan, Book 2 (2001). If the Word of God transcends words and letters, what point is there to Scripture, let alone to scholarship; the paradox of a history of writers penning volumes on a subject which they assert cannot be grasped by language; the relevance of mysticism. [about]
    84. What is Baha'u'llah's Message to the Sufis?, by Roberta Law (1998). Nature of Sufism and Bahá'u'lláh's teachings for the Sufi community, especially as contained in the Seven Valleys. [about]
    85. Will, Knowledge, and Love as Explained in Baha'u'llah's Four Valleys, by Julio Savi, in Journal of Bahá'í Studies, 6:1 (1994). Exploration of some of the "seemingly abstruse" concepts of the Four Valleys. [about]
    86. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Studia Islamica, 80 (1994). Shaykh Ahmad's creative use of mythic symbols can be seen as an escape from the limitations of the conceptual and literary structures erected by his forebears; his millenarianism and rebellion against staid literalism as a means of reinvigorating Shi'ism. [about]
    87. Worlds of God, The, by Iscander Micael Tinto (2013). Creation is an act of divine manifestation across five realms: Háhút, the unknowable Essence of God; Láhút, the first actualization of potentiality; Jabarút, God's action and will in creation; Malakút, the angelic plane; and Násút, the physical world. [about]
    88. Zen Gloss on Baha'u'llah's Commentary on "He who knoweth his self knoweth his Lord", A, by Juan Cole (1996). A Buddhist interpretation of themes in Bahá'u'lláh's tablet on Islamic mysticism and a saying about knowing one's self. [about]
     
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