Sacred Texts
A Pocketful of Meaning
Letter W
· Water
See also Fire ~ Love of God; Fountain ~ is Gospel
causes life
Water is the cause of life, and when Christ speaks of water, He is symbolizing that which is the cause of Everlasting Life. ... This life-giving water of which He speaks is like unto fire, for it is none other than the Love of God, and this love means life to our souls.
(‘Abdu’l-Bahá, Paris Talks, page 82)
... heavenly water and spirit, which are knowledge and life, ...
(‘Abdu’l-Bahá, Some Answered Questions, page 92)
Water symbolizes the water of life, which is knowledge, ...
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 147)
· Weed(s)
of ignorance
In this same way man must free himself from the weeds of ignorance, thorns of superstitions and thistles of imitations
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 293-294)
· Wisdom
moon of See Moon(s) ~ of wisdom
Know ye that true wisdom is to fear God, to know Him, and to recognize His Manifestations.
(Bahá’u’lláh, Summons of the Lord of Hosts, page 233-234)
· Wise
the, is meant
By the wise is meant men whose knowledge is not confined to mere words and whose lives have been fruitful and have produced enduring results.
(Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 62)
· Witness
meaning of
The meaning of “a witness” is one by whose testimony things may be verified.
(‘Abdu’l-Bahá, Some Answered Questions, page 48)
· Woe
Therefore, it is certain that the day of woe is the day of the Lord; for in that day woe is for the neglectful, woe is for the sinners, woe is for the ignorant.
(‘Abdu’l-Bahá, Some Answered Questions, page 56)
The first woe is the appearance of the Prophet, Muḥammad, the son of ‘Abdu’lláh—peace be upon Him! The second woe is that of the Báb—to Him be glory and praise! The third woe is the great day of the manifestation of the Lord of Hosts and the radiance of the Beauty of the Promised One.
(‘Abdu’l-Bahá, Some Answered Questions, page 56)
· Wolf
and lamb
The wolf and lamb are opposed and divergent races symbolized by these animals.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 200)
The real purport of these prophetic statements was that various peoples, symbolized by the wolf and lamb, between whom love and fellowship were impossible would come together during the Messiah’s reign, drink from the same fountain of life in His teachings and become His devoted followers.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 293)
and other creatures
Then, according to the prophecy of Isaiah, the wolf and the lamb will drink from the same stream, the owl and the vulture will nest together in the same branches, and the lion and the calf pasture in the same meadow. What does this mean? It means that fierce and contending religions, hostile creeds and divergent beliefs will reconcile and associate, notwithstanding their former hatreds and antagonism. ... There will never be a day when this prophecy will come to pass literally, for these animals by their natures cannot mingle and associate in kindness and love. Therefore, this prophecy symbolizes the unity and agreement of races, nations and peoples who will come together in attitudes of intelligence, illumination and spirituality.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 370)
... the leopard and the lamb, the lion and the calf, the child and the asp, are metaphors and symbols for various nations, peoples, antagonistic sects and hostile races, who are as opposite and inimical as the wolf and lamb.
(‘Abdu’l-Bahá, Some Answered Questions, page 63)
Strong and weak, rich and poor, antagonistic sects and hostile nations—which are like the wolf and the lamb, the leopard and kid, the lion and the calf ...
(‘Abdu’l-Bahá, Some Answered Questions, page 64)
· Woman
who fled into wilderness
See also Sun(s) ~ and moon;   Revelation ~ of Saint John, chapter 12
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.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 180-181)
· Word
meaning of
In the universe of creation all phenomenal beings are as letters. Letters in themselves are meaningless and express nothing of thought or ideal—as, for instance, a, b, etc. Likewise, all phenomenal beings are without independent meaning. But a word is composed of letters and has independent sense and meaning. Therefore, as Christ conveyed the perfect meaning of divine reality and embodied independent significance, He was the Word.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, page 154-155)
It is evident that the Letter is a member of the Word, and this membership in the Word signifieth that the Letter is dependent for its value on the Word, that is, it deriveth its grace from the Word; it has a spiritual kinship with the Word, and is accounted an integral part of the Word. The Apostles were even as Letters, and Christ was the essence of the Word Itself; and the meaning of the Word, which is grace everlasting, cast a splendour on those Letters. Again, since the Letter is a member of the Word, it therefore, in its inner meaning, is consonant with the Word.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 64)
The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.
(‘Abdu’l-Bahá, Some Answered Questions, page 206-207)
of God
But the Holy Reality of the Word of God is in the condition of the pure, fine and shining mirror; the heat, the light, the image and likeness—that is to say, the perfections of the Sun of Reality—appear in it.
(‘Abdu’l-Bahá, Some Answered Questions, page 207)
· World(s)
The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation.
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 157)
countless | infinite
Know thou of a truth that the worlds of God are countless in their number, and infinite in their range. None can reckon or comprehend them except God, the All-Knowing, the All-Wise.
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 151-152)
is a show | vapour | illusion | lifeless image
The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality. ... Verily I say, the world is like the vapor in a desert, which the thirsty dreameth to be water and striveth after it with all his might, until when he cometh unto it, he findeth it to be mere illusion. It may, moreover, be likened unto the lifeless image of the beloved whom the lover hath sought and found, in the end, after long search and to his utmost regret, to be such as cannot “fatten nor appease his hunger.”
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 328 - 329)
Say: By the world is meant that which turneth you aside from Him Who is the Dawning-Place of Revelation, and inclineth you unto that which is unprofitable unto you. Verily, the thing that deterreth you, in this day, from God is worldliness in its essence.
(Bahá’u’lláh, Epistle to the Son of the Wolf, page 54)
(Bahá’u’lláh, Summons of the Lord of Hosts, page 77)
Know ye that by “the world” is meant your unawareness of Him Who is your Maker, and your absorption in aught else but Him. ... Whatsoever deterreth you, in this Day, from loving God is nothing but the world. Flee it, that ye may be numbered with the blest.
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 276)
limited and limitless
As to thy question whether the physical world is subject to any limitations, know thou that the comprehension of this matter dependeth upon the observer himself. In one sense, it is limited; in another, it is exalted beyond all limitations.
(Bahá’u’lláh, Gleaning from the Writings of Bahá’u’lláh, page 162)