Thirty-First Window

We have created man in the best of forms.1 And in the earth there are signs for those who are certain And in your own selves; will you not then not see?2

This Window is the Window of man, and it is concerned with man’s self. For more elaborate discussions of it in this respect, we refer you to the detailed books of the thousands of learned and scholarly saints, and here only point out a few principles we have received from the effulgence of the Qur’an. It is like this:

As is explained in the Eleventh Word, “Man is a missive so comprehensive that through his self, Almighty God makes perceived to him all His Names.” For the details we refer you to the other Words, and here only explain three Points.

FIRST POINT

Man is a mirror to the Divine Names in three aspects.

The First Aspect: Like the darkness of the night shows up light, so through his weakness and impotence, his poverty and need, his defects and faults, man makes known the power, strength, riches, and mercy of an All-Powerful One of Glory, and so on... he acts as a mirror to numerous Divine attributes in this way. Even, through searching for a point of support in his infinite impotence and boundless weakness in the face of his innumerable enemies, his conscience perpetually looks to the Necessarily Existent One. And since he is compelled in his utter poverty and endless need to seek for a point of assistance in the face of his innumerable aims, his conscience in that respect all the time leans on the Court of an All-Compassionate One of Riches and opens its hands in supplication to Him. That is to say, in regard to this point of support and point of assistance in the conscience, two small windows are opened onto the Court of Mercy of the All-Powerful and All-Compassionate One, which may all the time be looked through.

The Second Aspect of being mirror-like is this: through particulars like his partial knowledge, power, senses of sight and hearing, ownership and sovereignty, which are sorts of samples given to him, man acts as a mirror to the knowledge, power, sight, hearing, and sovereignty of dominicality of the Master of the Universe; he understands them and makes them known. For example, he says: “Just as I make this house and know how to make it, and I see it and own it and administer it, so the mighty palace of the universe has a Maker. Its Maker knows it, sees it, makes it, administers it.” And so on..

The Third Aspect of being mirror-like: man acts as a mirror to the Divine Names, the imprint of which are upon him. There are more than seventy Names the impresses of which are apparent in man’s comprehensive nature. These have been described to a degree at the start of the Third Stopping- Place of the Thirty-Second Word. For example, through his creation, man shows the Names of Maker and Creator; through his being on the ‘Most Excellent of Patterns,’ the Names of Most Merciful and All-Compassionate, and through the fine way he is nurtured and raised, the Names of All-Generous and Granter of Favours, and so on; he shows the differing impresses of different Names through all his members and faculties, all his organs and limbs, all his subtle senses and faculties, all his feelings and emotions. That is to say, just as among the Names there is a Greatest Name, so among the impresses of those Names there is a greatest impress, and that is man.

O you who considers himself to be a true man! Read yourself! You may otherwise be either animal-like or inanimate!

SECOND POINT

This points to an important mystery of Divine oneness. It is like this:

The relationship between man’s spirit and his body is such that it causes all his members and parts to assist one another. That is, man’s spirit is a commanding law from among the laws pertaining to creation –the manifestation of Divine will– which has been clothed in external existence, and is a subtle dominical faculty. Thus, in administering the parts of the body, and hearing their immaterial voices, and seeing their needs, they do not form obstacles to one another, nor do they confuse the spirit. Near and far are the same in relation to the spirit. They do not veil one another. If the spirit wishes, it can bring the majority to the assistance of one. If it wishes, it can know, perceive, and administer through each part of the body. Even, if it acquires great luminosity, it may see and hear through all the parts.

In the same way, And God’s is highest similitude,1 since the spirit, a commanding law of Almighty God, displays this ability in the body and members of man, who is the microcosm, surely, the boundless acts, the innumerable voices, the endless supplications, the uncountable matters in the universe, which is the macrocosm, will present no difficulty to the all-embracing will and absolute power of the Necessarily Existent One. They will not form obstacles to one another. They will not occupy that All-Glorious Creator, nor confuse Him. He sees them all simultaneously, and hears all the voices simultaneously. Close and distant are the same for Him. If He wishes, He sends all to the assistance of one. He can see everything and hear their voices through everything. He knows everything through everything, and so on...

THIRD POINT

Life has a most important nature and significant function, but since it has been discussed in detail in the Window on Life the Twenty-Third Window and in the Eighth Phrase of the Twentieth Letter, we refer you to those, and here only make the following reminder.

The impresses in life, which, intermingled, boil up in the form of emotions, point to numerous Names and essential Divine qualities. They act as mirrors reflecting the essential qualities of the Ever-Living and Self-Subsistent One in most brilliant fashion. But this is not the time to explain this mystery to those who do not recognize God or do not yet fully affirm Him, and so we here close this door...