Baha'u'llah's Disclosure of His Station
Exported from Holy-Writings.com on 2026-06-18 - 1 clipping

"The onrushing force of the Holy Spirit produced, at the time of
revelation, awe-inspiring physical
effects on Bahá'u'lláh.  An ordinary human being becomes overwhelmed
when he receives news
of exceptional import:  how much more, then, would the human temple of
the Manifestation of God be affected when it becomes the channel through
which the Holy Spirit of  God flows to mankind.  No one except His
amanuensis was allowed to be present at the time of revelation, but
occasionally some the believers were permitted to remain for a short
time.  Those who received this privilege witnessed a special glory and
radiance which emanated from  Him.  So dazzling was His transfiguration
that they found themselves unable to gaze on His face."(1)  For many, to
merely be in the presence of Bahá'u'lláh, was enough to recognize His
station as the Prophet of God for this Day. To others, they abhorred
even the possibility of having proofs shown to them, for fear of their
power being taken away.  To have had the opportunity to witness the
outpouring of God's verses was often a bounty too glorious to
withstand.  Bahá'u'lláh spent His lifetime being a vessel to God's
latest Revelation and even longer disclosing that station to the world.

While in Tehran in the Siyah-Chal, the Most Great Prison, God disclosed
His mission to Bahá'u'lláh.  His first Tablet was revealed in the form
of a poem in Persian.  Rashh-i-Ama, which denotes blessings pouring down
from the rank of the Unknowable Essence, was a beautiful poem  in which
Bahá'u'lláh revealed His station through allusive and mystical
language.  In this way the early believers were protected from
persecution and  the unbelievers would simply view these writings for
their beauty.  Many of His earlier writings were conveyed in this way
for the protection of the, then, Babis.

The rapidity with which Bahá'u'lláh was able to reveal divinely inspired
verses, the voluminous quantity of  the Tablets, the ease with which
they flowed, their profound meaning, and their ability to quicken and
transform souls, all attributed to the truth of His mission.
Bahá'u'lláh often referred to Himself as God in many of His tablets, in
terms of His own attributes, rather than His essence. In the Hidden
Words He states, "O My Friends! ... Prefer not your will to Mine,
never desire that which I have not desired for you, and approach Me not
with lifeless hearts, defiled with worldly desires and cravings."(2)
One can see how Bahá'u'lláh and God can be referred to interchangeably
as "Me" in this quote.  The physical aspects of "approaching", as well
as the necessity of the individual to cleanse his soul, convey  the dual
aspects of human nature.  The numerous references to "I" and  "Me" in
this form and Bahá'u'lláh's ease, in terms of relating to Himself in
this manner,  further to proclaim His station.

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Even though many of Bahá'u'lláh's writings were revealed before His
formal declaration in the Ridvan Garden, we can see how He was subtly
telling the Babis of His station.  He went so far as to even admonish
them and gave them means by which they could further their own spiritual

journeys.  In the Madinatu'r-Rida, or City of Radiant Aquiescence, He
refers to Himself  in these
terms, "In truth, in this tablet the dove warbles the songs of
everlasting life and speaks to you from the kingdoms of the spirit.
Herein is quidance and a reminder to the believers.  Thus does God
single out for His compassion whomever He pleases, and reveals to you
from the heaven of glory mighty and wondrous fruits."  In His
instructions He tells us that "radiant acquiescence has infinite
stages.  We shall instruct you in them by means of the words God makes
to flow from my pen.  This shall enable you to dispense with all that
the ancients and moderns possess."(3)  We can see by these examples that
Bahá'u'lláh took His directions from God, and that by turning to
Bahá'u'lláh and following His counsels, we are treading in the path of
the righteous.

On the Eve of His declaration the Kitab-i-Iqan, or Book of Certitude,
was revealed in just two days and two nights.  The Bab foretold that the
Promised One would complete the unfinished text of the Persian Bayan.
This Book was in answer to specific questions by the maternal uncle of
the Bab, Haji Mirza Siyyid Muhammad, who was yet to become a believer of
his nephews station. First He let it be known that "No man shall attain
the shores of the ocean of true understanding except he be detached from
all that is in heaven and on earth..."(4)  He then went on to explain
that sufferings were heaped upon all of the Prophets, that man blindly
follows their clergy - rejecting the Manifestations, and that man looks
for a literal fulfillment to prophecies.  He further explains that our
recognition of the Manifestations is not dependent upon knowledge and
offers the qualities of a true seeker.  Only after a thorough
investigation of the station of the Bab does Bahá'u'lláh bring any
reference to Himself.  "By God!  This Bird of Heaven, now dwelling upon
the dust, can, besides these melodies, utter a myriad songs, and is
able, apart from these utterances, to unfold innumerable
mysteries....Let the future disclose the hour when the Brides of inner
meaning, will, as decreed by the Will of God, hasten forth, unveiled,
out of their mystic mansions, and manifest themselves in the ancient
realm of being."(5)

Once Bahá'u'lláh reveals His station  in the Garden of Ridvan on 12
April 1863, His Tablets openly infer to His being the "One whom God
shall make manifest" as stated by the Bab.  At this time He must also
carry the burden of the sufferings poured upon Him by the covenant
breakers and those who oppose and disregard Him as the Manifestation of
God.  Mirza Yahya, the younger half brother of Bahá'u'lláh, had been
named by the Bab as the nominal head of the Babi community.  Thus being,
he proclaimed himself the successor of the Bab and a prophet, as well.
Mirza Yahya did much to attempt to harm the Cause and even tried to have
Bahá'u'lláh murdered.  Many of Bahá'u'lláh's Tablets are in defense of
false accusations, as well as further advice to His devout followers.
He encourages them to be steadfast in their faith and detached from all
save Him.  He reminds them to purify their hearts so that the qualities
and attributes of God may shine forth from them, as well:  that they
must go out with stainless character and live the message of God for
this day with complete sacrifice, and courage in the face of martyrdom.
In spite of His constant proclamation Bahá'u'lláh warns the believers
initially  not to divulge His

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being the Prophet of God, for fear that the spiritually weak would be
unable to withstand its glory.

As Bahá'u'lláh began to let His glorious station be known, He also
continually encouraged the followers, and rebuked those who opposed His
Cause.  In so doing He stated that nothing would redeem them save coming
under the banner of His Faith. This is true of humankind in any age - to
follow the Manifestation of God for that time in history.   The
believers must, under all circumstances, be united as one soul in many
bodies.  To do other than this would cause disunity, not only amongst
the believers, but to the Cause of God, as well.

Bahá'u'lláh, in His infinite wisdom, revealed His station in stages to
humanity.  First, was His declaration in the Garden of Ridvan in 1863 to
an assemblage of His family and closest companions.  Over a period of
the following 10 years, Bahá'u'lláh disclosed His message to the Babis,
strengthening and unifying that community.  With the downfall of Mirza
Yahya and the unity of the Bahá'í community he embarked on a
proclamation to the world through its kings and leaders.  His first
Tablet is the Suriy-i-Muluk, series or Tablet of Kings.  In it He
rebukes them for not recognizing either Himself or the Bab, and for not
preventing His persecution.  Interestingly too, He advises them on the
attributes of one in leadership.  "Lay not aside the fear of
God.....Observe the injunctions laid upon you in His Book......Tread ye
the path of justice...compose your differences and reduce your
armaments...and take heed not to outstrip the bounds of
moderation....Know ye that the poor are the trust of God in your midst.
If ye pay no heed unto the counsels...Divine chastisement shall assail
you from every direction."(6)  In this Tablet He further admonishes the
Sultan of Turkey, who caused Him to be confined to Adrianople and later
to Akka, for leaving his affairs to unworthy ministers and warns him
that those who disregard  God will also disregard their king.  He
lovingly counsels the
Sultan to put his trust in God, bring himself to account each day and be
bountiful.  His address continues to the ministers of the Sultan, the
French Ambassador in Constantinople, the Persian Ambassador and
religious leaders of that community.   In so doing, He not only
chastises them, but offers them advice and the opportunity to recognize
Him as The Prophet of God for this Day.

"Rememberest thou not God's warning uttered in times past, that thou
mayest be of them that heed His warning?  It behoveth not..... to swell
with pride before God, and before His loved ones, to proudly scorn them,
and be filled with disdainful arrogance, Nay, rather it behoveth thee
and those like thee to submit yourselves to them Who are the
Manifestations of unity of God, and defer humbly to the faithful, who
have forsaken their all for the sake of God."(6)  These beautiful
Tablets disclose Bahá'u'lláh's submissiveness to God and the majesty of
His station.  His willingness and ability to proclaim His knowledge to
the kings and leaders of the world is further proof of His mission of
The Manifestation of God.

Bahá'u'lláh makes a most profoundly challenging proclamation in the
Tablet to the Shah, when He states, "Would that the world-adorning wish
of His Majesty might decree that this Servant be brought face to face
with the divines of the age, and produce proofs and testimonies in the
presence of His Majesty the Shah!"(7)  He willingly offers to prove the
absolute truth of His

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Mission and sincerity of His declaration.  This, of course, the Shah
does not accept, and only advances His cause.

In studying the early Tablets of Bahá'u'lláh one discovers love and
wisdom emanating from every word, like a beautiful fragrance wafting
from a rose garden.  The inability of one to not hearken immediately and
cling to the hem of His robe only acknowledges how firmly the soul can,
seemingly, become detached from God.  The ego, ones lust for power, self
will, or mental illness can bar ones view from the truth.  But, when
truth if proclaimed, shouted, demanded to be recognized, and still goes
unrealized, a truth more powerful and lofty than the human mind could
create, one knows that a deep and dark detachment between the mind and
the heart exists. Bahá'u'lláh IS the King of Glory, the promised one of
all ages for this day, a manifestation of God, my heart, my soul, my
refuge.  I cry out with pain at the indignities showered upon Him and
the early believers and pray for the willingness, strength and ability
to further promote the Cause of Bahá'u'lláh.

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Bibliography

1.  Adib Taherzadeh, Revelation of Bahá'u'lláh - Volume 1, George
Ronald, Oxford, 1996.

2.  Bahá'u'lláh, The Hidden Words, Persian Version # 19.

3,  Bahá'u'lláh, City of Radiant Acguiescence, unpublished translation
by Juan Cole, not to be            circulated beyond The Wilmette
Institute.

4.  Bahá'u'lláh, Kitab'i'Iqan, pg. 3, British and U.S. versions.

5.  ipid, pgs. 149-150 British, pg.92 U.S.

6.  Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, section
cxvi.

7.  Bahá'u'lláh, quoted by Shoghi Effendi, The Promised Day Is Come, pg.
46.
-- Baha'u'llah's Disclosure of His Station (Used by permission of the curator)