Attaining the Sacred Threshold
Drawn as if by a magnet, modern-day pilgrims proceed slowly along the path toward the sanctuary that surrounds the Shrine of Bahá’u’lláh. Just minutes ago, they were conversing in the comforting, well-lit precinct of the Visitors Center at Bahjí. Now they are quiet, embraced by darkness. It is the early hours of the morning, ahead of the commemoration at 3:00 am of the ascension of Bahá’u’lláh, which occurred on 29 May 1892. The dark shapes of trees line the pathway like silent, spiritual sentinels.
The pilgrims adopt appropriate postures of reverence as they move along. Underfoot, the shuffling pebbles seem to click a rhythmic welcome. The night insects sound their anthems. Eventually, the illuminated Mansion of Bahjí appears in all its grandeur, reminding mere mortals that a Manifestation of God once lived here. The Collins gate, the entry to the holy precincts, is open, encouraging attentive ones to notice the fine filigree features of the arch towering above. In an instant, eyes swivel to the dignified yet humble shrine ahead and to their right. This is the sacred spot to which their hearts, minds, and souls have turned every day in their far-off countries as they recited their daily obligatory prayers. There is a collective intake of breath, and an occasional tear.
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To the immediate left of the shrine, a glass clerestory under a high, tiled roof signals the presence of a large well-lit room below, the outer shrine. A tent-shaped portico, the entrance, moves into focus. The familiar calligraphic symbol of the Greatest Name above it is centered in a golden star, but its nineteen points are too far away to count. This is not the occasion to approach. The pilgrims turn right and take their seats in front of the tall candle-like cypress pines that suggest part of a circle some 200 meters or more from the shrine. Exquisite chanting and prayers begin the simple program that concludes with a silent circumambulation of the shrine. The pilgrims then return to Haifa as the first rays of the sun herald a new dawn. They are perhaps not as fortunate as those in earlier years who spent the rest of the night in the mansion.1
On the next afternoon, the pilgrims return with the mission to pray at the threshold of the shrine. This time the colors of late spring are on display—emerald green lawns and the reddest of flowers. The full glory of the trees seems to attract the birds, and the air is full of their music. As the pilgrims approach, some glance at the shoulderhigh sculptures on pedestals that flank the pathway from the gate to the portico. One stone cherub has a finger to the lips as if issuing a gentle reminder to shush. A smiling guide, standing beside a low gilded gate, gestures to a collection of prayer books and a place to discard footwear. With lightened feet the pilgrims move slowly toward the steps, some noticing the peacock sculptures. The lamps and a chandelier above remind them of the golden glory of the night before.
The big golden-brown wooden door, inlaid with ornate rosettes, opens with an easy push, allowing the pilgrims to progress along carpets of a woven flower design. Light from the windows high above gives a shine to the surprisingly delicate green fronds of an indoor garden. The first pilgrim pauses, and then turns right. There, only a few meters ahead, is the object of the quest, the destination dreamed of—the inner shrine. With rising emotion, one after the other, the pilgrims advance, step by slow step, along the sacred corridor that was graced often by the feet of ‘Abdu’l-Bahá and Shoghi Effendi.
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In a deeply personal moment, each pilgrim halts at the doorway, which is robed with a golden curtain and veiled with a transparent screen that allows a view into the sacred sanctuary. The eyes take in ornaments, flowers, and a special carpet above the resting place. Then they kneel with brow lowered in humble adoration on the carpeted threshold, bedecked with petals, all aware of the nearby presence of the sacred remains of God’s Manifestation for this day. Some no doubt recall the words once uttered by Bahá’u’lláh: “Praise be to God that thou hast attained!” 2 Many will have read the following guidance given by ‘Abdu’l-Bahá: “Render thanks unto God that thou didst come to the Blessed Spot, didst lay thy head upon the Threshold of the Sacred Shrine, and didst make pilgrimage to the hallowed sanctuary round which circle in adoration the intimates of the spiritual realm.”3
As many pilgrims would know, the Shrine of Bahá’u’lláh was established on the very day of His ascension. But what of the spiritual foundations for this shrine? On their pilgrimage, these Bahá’ís will visit the location where spiritual foundations were laid. It happens on their visit to the House of ‘Abbúd, located near the sea wall in the port city of Acre4 (known to Bahá’ís as ‘Akká) not far from Bahjí. The pilgrims enter the house, cross a reception area, climb the flights of stairs to the upper story and then enter a room at the rear. In that spartan room, one of the most historic and important events in the history of the Bahá’í Faith took place—the revelation of Bahá’u’lláh’s most important book, the Kitáb-i-Aqdas, the Book of Laws. Among other outcomes of that event, the arrival of that book, was its provision of spiritual foundations for the establishment and role of the Shrine of Bahá’u’lláh. The Revelation of the Kitáb-i-Aqdas can also be viewed as the start of the process of two decades of vigorous and profound activity by the Manifestation that was to reach its climax in His ascension and His dramatic funeral. That story will now be told.
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Bahjí in current times. COPYRIGHT © BAHÁ’Í INTERNATIONAL COMMUNITY
The World of the Soul
Four years is a long time to live mainly in one room, no matter how pleasant the space, especially when one considers the confinement endured by Bahá’u’lláh for the five previous years in the rear room He occupied.1 As Shoghi Effendi was to write later, Bahá’u’lláh’s “sole exercise had been to pace, in monotonous repetition, the floor of His bed-chamber.”2 However, sometime after the wedding of the Master, the authorities in ‘Akká, with only a few exceptions, became friendlier to the Bahá’ís.
Bahá’u’lláh was able to leave the building and visit His brother’s house in ‘Akká as well as go to the dwellings of some other Bahá’ís in that city. He would also walk through the dank alleys across the city to the Khán-i-‘Avámíd, the caravanserai, and the Faith’s first pilgrimage house.3 He would meet with local Bahá’ís, some of whom lived there, and occasionally welcome the increasing number of pilgrims. The Master was often there too, having a room there that He used, for example, when meeting pilgrims.
In the afternoon, Bahá’u’lláh often moved outside His room for a stroll along the verandah. In addition to pilgrims, there were about 100 Bahá’ís resident in ‘Akká. Many of the male Bahá’ís would make sure to finish work early in the afternoon so they could gather in the street below the verandah hoping for—and often obtaining—a
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glimpse of the Manifestation, some remaining until two or three hours after sunset. Some would circumambulate the house as much as it was possible to do so. One Bahá’í took it upon himself to clean and sweep the area to ensure it was clean. The Master said of this man: “Through his constant efforts, the square in front of Bahá’u’lláh’s house was at all times swept, sprinkled and immaculate. Bahá’u’lláh would often glance at that plot of ground, and then He would smile and say: ‘Mu¥ammad-Hádíy [-i-ßa¥¥áf] has turned the square in front of this prison into the bridal-bower of a palace. He has brought pleasure to all the neighbors and earned their thanks.’”4 When Bahá’u’lláh appeared on the verandah, the Bahá’ís would gaze up at Him in awe and expectation. They knew that it had become His practice to invite some of the believers up to His room or to a space near the rear of the same floor. Let the eyewitness, Mírzá Þaydar-‘Alí describe the amazing scenes:
Many a time through His bounty and loving-kindness, He would, with His blessed hand, signal to some to come up to His presence. . . . The unity which existed among the believers was such that they were as one body; each one was ready to sacrifice his life for the other. And when one individual or a group was summoned in this way, the joy which flooded their hearts was indescribable. The person would run inside with such speed that even the door and the walls vibrated with excitement. He would be so thrilled at that moment that he could not recognize anybody, and if someone talked to him, he could not hear it. He would be on his way to meet his Lord, to reach the paradise of Divine Presence which is much more glorious than paradise itself, a paradise which cannot be seen or felt or heard by those who have not experienced it.5
And, after being dismissed from Bahá’u’lláh’s presence, the individual was so carried away that it would take him some time to regain consciousness, when he would be able to recognize his friends and talk to them. Only one out of many could perhaps
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recount, in a very inadequate way, the words that he had heard in His presence. But no one was ever able to describe the spiritual experiences of his meeting with his Lord.6
The pilgrims7 who attained the presence of Bahá’u’lláh at that time were forerunners of the tens of thousands of modern-day pilgrims who visit that house and other holy places, the highlight being prostration at the threshold of His shrine at Bahjí.8 Following the completion of the Kitáb-i-Aqdas a few months after the wedding of the Master and Munírih Khánum, it became increasingly evident that change was in the air. As historian Adib Taherzadeh writes: “The mysterious forces which the revelation of this Book released in the world may be said to have been a major factor in turning the tide of the fortunes of the Faith and its Author in ‘Akká. ”9 Relations with the authorities greatly improved, with most successive governors of ‘Akká developing a favorable view of Him, and even acting on His advice.
One Governor, A¥mad Big Tawfíq, who greatly respected Bahá’u’lláh, asked Him if he could render Him a service. Bahá’u’lláh suggested he restore the aqueduct, which for thirty years had fallen into disuse. This was done, and waters soon flowed from the springs of Kabri into the city.10 The senior Islamic cleric, the Muftí, Shaykh ‘Alíy-i-Mírí became so attracted to the Manifestation that he once intimated to the Master that every time he stood up to pray, the majestic figure of Bahá’u’lláh appeared before him. He also used to visit the Master to learn from Him.11
It was in this time of gradual change that Bahá’u’lláh revealed a mighty Tablet, the Law¥-i-Þikmat, known in English as “The Tablet of Wisdom.” In this Tablet He refers to the great Greek philosophers, with Socrates most especially praised.12 The Tablet is stunning in its explanation of the coexistence of creation and eternity. In fact, the provisions of this Tablet are relevant to some of the most profound questions being asked today in science and religion as to the origin of the universe. It also “contained some of His noblest counsels and
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End of this sample. To learn more or to purchase this book, Please visit Bahaibookstore.com or your favorite bookseller.
By Michael V. Day
EVANSTON, ILLINOIS