Knowing God through divine attributes

It is clear, then, that the essential reality of God is revealed in His perfections; and the sun, with its perfections, reflected in a mirror, is a visible thing, an entity clearly expressing the bounty of God.

But the question may be asked: How shall we know God? We know Him by His attributes. We know Him by His signs. We know Him by His names. … If we wish to come in touch with the reality of Divinity, we do so by recognizing its phenomena, its attributes and traces, which are widespread in the universe. All things in the world of phenomena are expressive of that one reality. Its lights are shining, its heat is manifest, its power is expressive, and its education, or training, resplendent everywhere.

All things become known through knowledge, and no soul has ever known or will ever know that invisible Essence. … Therefore one must look to the attributes and signs, not to the Essence.

Therefore the meaning of Knowing in this noble Tradition is not and never has been the knowledge of the true nature of the Absolute for that is beyond the province of Possible Being. Rather it is the knowledge of the traces and effulgences of that Most Holy and Forbidden Mystery. For however much detached minds and pure souls seek to penetrate the worlds of Inner Knowledge, their understanding will never penetrate more than that station which is a sign pointing towards the Monarch of Primal Oneness which He has placed as a trust within the reality of man. And however much they may fly with triumphant wings in the limitless space of what is knowable and observable, they will read naught but the letters of the book of their own selves.

Knowing God, therefore, means the comprehension and knowledge of His attributes and not of His Reality. And even this knowledge of His attributes extends only as far as human power and capacity permit and remains wholly inadequate.

… The knowledge of the reality of the Divinity is in no wise possible, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendours and attributes of God are manifest in them. Thus, whoso attains to the knowledge of the Manifestations of God attains to the knowledge of God, and whoso remains heedless of them remains bereft of that knowledge.

By seeing God is meant beholding the Manifestation of Himself; for witnessing the sun in its entire splendor, in a clear glassy surface, is identical with witnessing the essence of the sun itself.

Man's highest station, however, is attained through faith in God in every Dispensation and by acceptance of what hath been revealed by Him, and not through learning; inasmuch as in every nation there are learned men who are versed in divers sciences. Nor is it attainable through wealth; for it is similarly evident that among the various classes in every nation there are those possessed of riches. Likewise are other transitory things.

True knowledge, therefore, is the knowledge of God, and this is none other than the recognition of His Manifestation in each Dispensation.

Whoso acknowledgeth belief in Him and in His signs and testimonies hath in truth acknowledged that which the Tongue of Grandeur uttered ere the creation of earth and heaven and the revelation of the Kingdom of Names.

Know thou that the One Essence, alone, without partner, is worthy of worship and none other. Whosoever worships His Essence without attention to aught else in His creation, and without desire for any recompense save Him, has truly worshipped God in the manner possible within the realm of contingency. One must be certain that the Essence in its essence was and is beyond description, recognition, or worship. … Rather, the way of worship is to worship Him according to how He has described Himself, without mention of aught else.

Every mention of Thee, irrespective of the one who maketh it, must refer ultimately to the most exalted Word and the preexistent Pearl. This is none other than the Primal Will and the Original Point -- the initial indication of Thy Revelation and the first of Thine effulgences. This Thou didst generate of its own substance, and didst shed Thy splendor upon it through Thine all-glorious Name. Subsequently, the heavens shone forth with the light of Thy knowledge, and the earth was illumined with the rays of Thy countenance. Thou didst make this Point the very source of all creation, and the furthest Limit to which it may attain.

O Salman! The door of the knowledge of the Ancient Being hath ever been, and will continue forever to be, closed in the face of men. No man’s understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Daystars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God.

I bear witness in Thy presence, O my God, that Thou art made known by Thy wondrous tokens and art recognized through the revelations of Thy signs.

Catalogue reference: BB00018 · passage alignment is approximate; supplied wording retained.

As to names: though they appear to refer to that which is named, this is only at the level of creation. As for God, He is sanctified above all name and reference. Every name reacheth it highest consummation in the Most Exalted Word, and every attribute referreth to the Primal Will: Every soul that attaineth unto it hath attained and will ever attain unto all names.

Catalogue reference: BH02504 · passage alignment is approximate; supplied wording retained.