# Baha'u'llah's Disclosure of His Station

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> "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.
> 
> 
> 
> page 2
> 
> 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
> 
> 
> page 3
> 
> 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
> 
> 
> page 4
> 
> 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.
> 
> page 5
> 
> 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)*