A Pocketfull of Meaning
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· Rain
stands for bounty
... in this connection rain stands for bounty
(‘Abdu’l-Bahá, Some Answered Questions, page 50)
· Raising
the dead
Wherever in the Holy Books they speak of raising the dead, the meaning is that the dead were blessed by eternal life; ...
(‘Abdu’l-Bahá, Some Answered Questions, page 101-102)
· Real
Paradise See Paradise
· Reincarnation See Return
· Religion
Any religion which is not a cause of love and unity is no religion.
(‘Abdu’l-Bahá, Paris Talks, page 130)
But when we speak of religion, we mean the essential foundation or reality of religion, not the dogmas and blind imitations which have gradually encrusted it ...
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 363)
basic foundation
... the basic foundation of the religion of God, which was ever the principle of love, unity and the fellowship of humanity, ...
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 443)
end and beginning
The beginning of religion is love for God and for His Chosen Ones, and its end is to manifest that love to His servants.
(Bahá’u’lláh, The Call of the Divine Beloved, From the Letter Bá’ to the Letter Há’)
essence of See Essence ~ of faith
nature of
And now concerning thy question regarding the nature of religion. Know thou that they who are truly wise have likened the world unto the human temple. As the body of man needeth a garment to clothe it, so the body of mankind must needs be adorned with the mantle of justice and wisdom. Its robe is the Revelation vouchsafed unto it by God.
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 81)
Religion, moreover, is not a series of beliefs, a set of customs; religion is the teachings of the Lord God, teachings which constitute the very life of humankind, which urge high thoughts upon the mind, refine the character, and lay the groundwork for man’s everlasting honour.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 57)
Religion, then, is the necessary connection which emanates from the reality of things; and as the supreme Manifestations of God are aware of the mysteries of beings, therefore, They understand this essential connection, and by this knowledge establish the Law of God.
(‘Abdu’l-Bahá, Some Answered Questions, page 159)
of God
... the religion of God is too mighty and glorious for anyone to comprehend through aught but itself; rather by it all else is understood.
(The Báb, Selections from the Writings of the Báb, page 109)
purpose
The purpose of religion as revealed from the heaven of God’s holy Will is to establish unity and concord amongst the peoples of the world; ...
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 129)
· Resurrection
See also Return
by, is meant
... by “Resurrection” is meant the rise of the Manifestation of God to proclaim His Cause, ...
(Bahá’u’lláh, The Kitáb-i-Íqán, page 156)
Day of
The Day of Resurrection is a day on which the sun riseth and setteth like unto any other day. How oft hath the Day of Resurrection dawned, and the people of the land where it occurred did not learn of the event. Had they heard, they would not have believed, and thus they were not told!
(The Báb, Selections from the Writings of the Báb, page 78)
... that what is intended by the Day of Resurrection is the Day of the appearance of the Tree of divine Reality, ... In the estimation of God and according to the usage of such as are initiated into divine mysteries, what is meant by the Day of Resurrection is this, that from the time of the appearance of Him Who is the Tree of divine Reality, at whatever period and under whatever name, until the moment of His disappearance, is the Day of Resurrection.
(The Báb, Selections from the Writings of the Báb, page 106)
of Christ See Christ ~ Resurrection of
· Return
Thou hast asked regarding the subject of the return. Know thou that the end is like unto the beginning. Even as thou dost consider the beginning, similarly shouldst thou consider the end, and be of them that truly perceive. Nay, rather consider the beginning as the end itself, and so conversely, that thou mayest acquire a clear perception. Know thou moreover that every created thing is continually brought forth and returned at the bidding of thy Lord, the God of power and might.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 183)
Verily God is fully capable of causing all names to appear in one name, and all souls in one soul.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 183)
Briefly, a return is indeed referred to in the Holy Scriptures, but by this is meant the return of the qualities, conditions, effects, perfections, and inner realities of the lights which recur in every dispensation. The reference is not to specific, individual souls and identities.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 193)
For what the divine Prophets meant by “return” is not the return of the essence, but that of the qualities; it is not the return of the Manifestation, but that of the perfections.
(‘Abdu’l-Bahá, Some Answered Questions, page 288)
and Resurrection
See also Resurrection
Know thou moreover that the former Manifestation affirmed that the return and rising of the spirits would occur on the Day of Resurrection, while in truth there is a return and resurrection for every created thing.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 186-187)
Day of
The Day of Return is inscrutable unto all men until after the divine Revelation hath been fulfilled.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 186)
essence of
As to the Return, as God hath purposed in His sacred and exalted Tablets wherein He hath made this theme known unto His servants; by this is meant the return of all created things in the Day of Resurrection, and this is indeed the essence of the Return ...
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 183)
Moreover, thou shouldst not perceive the fulfilment of the Return and the Resurrection save in the Word of thy Lord, the Almighty, the All-Knowing.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 183-184)
Moreover, in this station take thou heed not to turn thy gaze unto limitations and allusions, but rather unto that whereby the Revelation itself hath been fulfilled ...
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 184)
... not the personality, but the reality of the perfections, is meant ...
(‘Abdu’l-Bahá, Some Answered Questions, page 133)
... if we regard the return of the individual, it is another individual; but if we regard the qualities and perfections, the same have returned.
(‘Abdu’l-Bahá, Some Answered Questions, page 134)
· Revelation
See also Rod
of God
That which is intended by ‘Revelation of God’ is the Tree of divine Truth that betokeneth none but Him, and it is this divine Tree that hath raised and will raise up Messengers, and hath revealed and will ever reveal Scriptures. From eternity unto eternity this Tree of divine Truth hath served and will ever serve as the throne of the revelation and concealment of God among His creatures, and in every age is made manifest through whomsoever He pleaseth.
(The Báb, Selections from the Writings of the Báb, page 112)
of Saint John, chapter 11
See also Some Answered Questions, Chapter 11, page 45 by ‘Abdu’l-Bahá
reed (rod)
This reed is a Perfect Man Who is likened to a reed, and the manner of its likeness is this: when the interior of a reed is empty and free from all matter, it will produce beautiful melodies; and as the sound and melodies do not come from the reed, but from the flute player who blows upon it, so the sanctified heart of that blessed Being is free and emptied from all save God, pure and exempt from the attachments of all human conditions, and is the companion of the Divine Spirit. Whatever He utters is not from Himself, but from the real flute player, and it is a divine inspiration. That is why He is likened to a reed; and that reed is like a rod—that is to say, it is the helper of every impotent one, and the support of human beings. It is the rod of the Divine Shepherd by which He guards His flock and leads them about the pastures of the Kingdom.
(‘Abdu’l-Bahá, Some Answered Questions, page 46)
of Saint John, chapter 12
See also Some Answered Questions, Chapter 13, page 67 by ‘Abdu’l-Bahá
woman flees to wilderness
As to the woman in the Revelation of Saint John, chapter 12, who fled into the wilderness, and the great wonder appearing in the heavens—that woman clothed with the sun, with the moon under her feet: what is meant by the woman is the Law of God. For according to the terminology of the Holy Books, this reference is to the Law, the woman being its symbol here. And the two luminaries, the sun and the moon, are the two thrones, the Turkish and the Persian, these two being under the rule of the Law of God. The sun is the symbol of the Persian Empire, and the moon, that is, the crescent, of the Turkish. The twelve-fold crown is the twelve Imáms, who, even as the Apostles, supported the Faith of God. The newborn Child is the Beauty of the Adored One, [The Bab] come forth out of the Law of God. He then saith that the woman fled into the wilderness, that is, the Law of God was carried out of Palestine to the desert of Ḥijáz, where it remained 1260 years—that is, until the advent of the promised Child.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 180-181)
· Riches
See also Poverty
by, is intended
By ‘riches’ therefore is meant independence of all else but God, and by ‘poverty’ the lack of things that are of God.
(Bahá’u’lláh, The Kitáb-i-Íqán, page 121)
· Rod
See also Revelation
made of gold
In brief, the Scripture saith: ‘And he that talked with me had a rod made out of gold, that is, a measure, wherewith he measured the city and the gates thereof and the towers thereof.’ The meaning is that certain personages guided the people with a staff grown out of the earth, and shepherded them with a rod, like unto the rod of Moses. Others trained and shepherded the people with a rod of iron, as in the dispensation of Muḥammad. And in this present cycle, because it is the mightiest of Dispensations, that rod grown out of the vegetable kingdom and that rod of iron will be transformed into a rod of purest gold, taken from out the endless treasure houses in the Kingdom of the Lord. By this rod will the people be trained.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 175)
Eleventh Chapter Of The Revelation Of St. John
This reed is a Perfect Man Who is likened to a reed, and the manner of its likeness is this: when the interior of a reed is empty and free from all matter, it will produce beautiful melodies; and as the sound and melodies do not come from the reed, but from the flute player who blows upon it, so the sanctified heart of that blessed Being is free and emptied from all save God, pure and exempt from the attachments of all human conditions, and is the companion of the Divine Spirit. Whatever He utters is not from Himself, but from the real flute player, and it is a divine inspiration. That is why He is likened to a reed; and that reed is like a rod—that is to say, it is the helper of every impotent one, and the support of human beings. It is the rod of the Divine Shepherd by which He guards His flock and leads them about the pastures of the Kingdom.
(‘Abdu’l-Bahá, Some Answered Questions, page 46)
· Root
of belief
in the unity and singleness of God See God ~ singleness of
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