O handmaiden of God! Light is the manifestor of all things, for were it not for light, all things would remain hidden behind the veil of darkness.
(‘Abdu’l-Bahá, to Nayrizi, Nuri Jan daughter of Mulla Shafi -- AB10837)
Colour and light: learning to see through symbols
symbolism of color and light
Editorial introduction
Light is the manifestor of all things, ‘Abdu’l-Bahá writes to a handmaiden; without it everything would stay hidden behind the veil of darkness. The imagery of light then asks what makes meaning visible. A lamp shining through glass lights up a room; a black stone facing the sun shows nothing, while a clean mirror returns the sun with all its perfections; a crystal catches fire when it is turned toward the light. The Qur’an’s parable of the niche, the lamp, the glass and the oil from a blessed tree is read here as knowledge, attraction, love and the illumined face, light upon light [1]. Colour belongs to the same grammar, but with more than one vocabulary: in the Báb’s writings white, yellow, green and crimson mark the stages of divine creative action, and the leaves and branches of the Burning Bush speak in those hues, while other reported explanations assign different correspondences, so each must be read in its own setting rather than as a universal code. One statement overrides all of them: God judges hearts and souls, not whiteness or blackness of skin. The journey continues into the soul as a mirror, the divine light and attributes within every person, and the wider play of light and darkness, asking how beauty sharpens perception and how received light can become understanding and peace for others.
Selected passages
When the light of the lamp shines through glass, its surroundings become illumined.
(‘Abdu’l-Bahá, 1913-Jul-30, to Abu'l-Qasim Khan et al -- AB03704)
O Misbah! In the blessed verse He says that when the luminosity of the lamp, the delicacy of the glass, and the purity of the niche combine, light upon light results: "The likeness of His light is as a niche wherein is a lamp, the lamp in a glass, the glass as it were a glittering star, lit from a blessed tree, neither of the east nor of the west, whose oil would almost glow forth though no fire touched it - light upon light." I hope that you may become thus.
(‘Abdu’l-Bahá, 1913-Oct-23, to Azizullah Misbah -- AB09498)
This light is the radiance of love for the Abha Beauty, this oil is the knowledge of the Supreme Lord, this wick is the heart drawn to the Beauty of God, and this lamp is the face adorned with the radiance of the All-Merciful.
(‘Abdu’l-Bahá, to Siyyid Hashim son of Ali Naqi -- AB06075)
The likeness of them who hear the melodies of God and then follow them is as the likeness of a light that shineth from the light of God, the Mighty, the Powerful. Thus observe thou from crystal which catcheth fire when it faceth the sun - this is a reminder from Us to them that remember.
(Bahá’u’lláh, Madinatu'r-Rida (the City of Radiant Acquiescence), to Abu'l-Qasim Nayrizi -- BH00295)
Truth is like the Light which is always the same. The souls of Believers are as mirrors which reflect the Light. Truth is like the light of a candle which does not vary, yet the candlestick which holds it may change.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU2267)
O Munir! Luminous bodies are divided into several types. One has a dark and gloomy body but borrows light from another, like the orb of the moon which is dark in itself but acquires light from the sun. … The third type of luminous bodies is pure light itself, where its body is identical with its light and its light identical with its body - essence is identical with existence and existence identical with essence.
(‘Abdu’l-Bahá, 1900 or <, to Munir Nabilzadih -- AB03488)
There are three kinds of light. The light of the sun has only one function and that is to make things manifest. This light is not important. It is only the result of ethereal vibrations.
The second light is the light of the eye which has two functions. It is the manifestor of phenomena and the seer of phenomena.
The third light is the light of the intellect.
(‘Abdu’l-Bahá, Words spoken at Baltimore Hotel in Paris, 1913-May-22 -- ABU2757)
Should a black stone be placed facing the light of the sun, the signs of brilliancy would not appear, but, in the pure mirror, the sun, with all of its attributes and perfections, becomes reflected instantly.
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-12 in Tiberias -- ABU3436)
Know that in the creation of the Qur'an, the station of light was the station of the Word, whereby in the transmitted prayers, after mention of His grandeur, God was called upon by the mention of light. This is the light that, when it became manifest for Muhammad, the Apostle of God, became divine.
(The Báb, Panj Sha'n (Book of the Five Modes), 1266-04 ca. [1850-Feb] -- BB00005)
Thus have We lit the lamp of utterance in the niche of creation. Blessed is he who hath been illumined by its light, and woe unto them that remain far distant.
(Bahá’u’lláh, 1291-09 [1874-Oct], to Abdullah Aqa -- BH08356)
The white garments signify holy dignity and a station sanctified from color, i.e., free from the universal conditions and material qualities. That luminous countenance, manifested in beauty, signifieth that the divine lights shone forth from the human form, which were reflected and descended upon thee, dazzling the eyes of those who were perceiving it as the sun dazzles the eyes of those who try to look upon it.
(‘Abdu’l-Bahá, 1903-Jul-21, to Kate Ives -- AB00438)
Although white is conspicuous, yet seven colours are hidden and concealed therein. Therefore whiteness and blackness have no importance; nay, rather, true judgement is based upon the soul and heart.
(‘Abdu’l-Bahá, 1910-Oct-12, to Louise Washington -- AB03739)
What is meant is one of the holy Tablets. But it also alludes to the fact that the divine Tablets should be engraved on precious stones. In addition, there is a saying in the East by which the color white symbolizes divine will; red, divine decree and martyrdom; green, predestination; and yellow, execution of the decree.
(‘Abdu’l-Bahá, Words spoken at 309 W 78th St in New York, 1912-Jul-10 -- ABU3148)
This is the terminology of the late Shaykh. White represents the station of Will, which can assume any color one desires. Red represents the station of Fate, yellow represents Purpose, and blue represents Destiny.
The white point refers to the station of Will. The red spot refers to the station of Fate. The yellow leaf refers to Purpose. The blue heaven refers to Destiny.
(‘Abdu’l-Bahá, Words spoken on 1916-May-19 in Haifa -- ABU2713)
For it is the embellishment of Glory in the pillar of praise, it is the embellishment of yellow in the pillar of decree, it is the embellishment of beginning in the pillar of green, and it is the embellishment of origination in the pillar of red. If thou sayest red, then it hath adorned the yellow with white, and if thou sayest green, then it hath adorned the white with red. Blessed is it! It is eternally red, imperishably white, perpetually green, and regally yellow.
(The Báb, Introduction to the Tafsir-i-Suratu'l-Baqara, 1259 [1843-1844] -- BB00240)
The life-giving spring from that best religion will clothe the world in a garment of rose and hyacinth and jasmine and violet and wild rose and leaf and blossom.
(‘Abdu’l-Bahá, 1893 ca., to Hurmuz -- AB05845)
In any case, praise be to God that the luminous rays of that divine Orb have fallen upon the crowns of those divine friends, and its heat has influenced the world of heart and soul, making them divine, merciful and illumined.
(‘Abdu’l-Bahá, to Mirza Abdu'l-Ali et al -- AB12058)
O thou who art assured by the verses of God! Be thou as a candle among the friends and burn away the veils of the people of possibility with the flame of love for the Beauty of the All-Merciful.
(‘Abdu’l-Bahá, 1894 ca., to Abu'l-Qasim Nayrizi -- AB07589)
Just as the rays of the sun concentrate themselves in a mirror and are reflected, so are the Prophetic Rays of Light of His Holiness Baha'u'llah reflected in the lines of this Book, and their luminous refulgence is shed on the fortunate reader and enlightens his understanding. Let us look at the nine rays of light emanating from the book of Ishraqat:
1. The oneness of mankind shall be promulgated, in that the Baha'is will endeavour with all their power and capacity (might) to bring about peace among peoples.
(‘Abdu’l-Bahá, Words spoken on Mt Carmel in summer of 1909 -- ABU0770)
Send down upon him, O my God, a mercy from Thy presence and a light from Thy nearness.
(Bahá’u’lláh, 1298 ? [1880-1881] -- BH10703)
The mysteries of love are the secrets of the heart, not something perceived by hearing and sight. They are connected and conditioned upon spiritual sensibilities, not upon worldly senses. The light of this universal sun makes things visible - it is the manifester of things, not their discoverer. The light of sight discovers things but does not comprehend them. The light of truth is the manifester of things, the discoverer of things, and the comprehender of things.
(‘Abdu’l-Bahá, 1919-Jun-06, to Abdu'l-Ali et al -- AB08722)
It is evident that certain colors refresh the heart and promote the elevation of feelings. For instance, the color green brings tranquility and joy to the heart.
(‘Abdu’l-Bahá, Words spoken on 1916-Jun-07 in Haifa -- ABU1310)
As to Kaf and Za, these are among the isolated letters which were revealed at the opening of one of the blessed Tablets, [BH01494] and the meaning intended is the name Kazim. And by the Crimson Land and the Crimson Hill is meant the station of Decree (qada); for in the terminology of the people of God, the White denoteth the station of the Will, the Green the station of Destiny, the Red the station of Decree, and the Yellow the station of Execution.
(‘Abdu’l-Bahá -- AB00923)
Nay, regard thou all as mirrors, and the Point as the sun in heaven. Should a white mirror be set before it, the sign of men's hearts would be produced therein; if a yellow mirror, then the sign of their spirits; if a green mirror, then the sign of their souls; if a crimson mirror, then the sign of their bodies; and if a mirror of another colour, then the sign of whatsoever is within it, according to its own receptivity: to the degree that if – God forbid – other than a believing soul should turn thereunto, he would reflect its image in his own other-than-beloved colours.
(The Báb, Bayan-i-Farsi (Persian Bayan) -- BB00001)
Say: This is a white leaf unto God, the Lord of all worlds. Say: This is a yellow leaf unto God, the Lord of all worlds. Say: This is a green leaf unto God, the Lord of all worlds. Say: This is a red leaf unto God, the Lord of all worlds.
… Say: This is a light above every light. Say: This is a light before every light. Say: This is a light after every light. Say: This is a light above all lights. Say: This is a light beneath all lights. Say: This is a light to the right of every light, then to its left, then from every direction that leadeth unto it. God createth every light by His command. Verily, He is the Light in the kingdom of the heavens and the earth and whatsoever is between them.
… Grant me stored white diamonds, then hidden yellow gems, then layered green emeralds, then engraved red rubies, lest my soul be saddened among the people by what is given to those who believe in God and His signs.
(The Báb, Kitab-i-Jaza' (Book of the Reckoning), 1264-05-05 ca. (Chihriq) [1848-Apr-9], to Mulla Husayn, Quddus, 'Abdu'l-Vahhab, Aba 'Ali, Hasan, 'Azim, Yahya and others -- BB00004)
O kind friend! When the Most Great Luminary rose from the horizon of reality, the lights of mysteries cast such radiance upon all regions that East and West became the vale of Sinai and the scene of manifestation.
"Light upon light" became visible - the niche in utmost delicacy, the glass in perfect purity and refinement, the lamp in supreme luminosity, the blessed tree in complete freshness and vigor, the fruit in intense sweetness, the oil in ultimate readiness and receptivity.
(‘Abdu’l-Bahá, 1901 or <, to Mirza Ishaq Khan Haqiqi -- AB06997)
Further quotations · supplied wording and references
Here the Bab is identified with the various colours of the leaf, the branch, or the tree. These colours express symbolically the synthesis, in the Bab, of the four levels of the covenant. This point becomes clear when we note the symbolic meaning of colours in both the early and later writings of the Bab: in terms of the stages of divine creative Action, white is the colour of the Primal Will; yellow indicates Determination, green represents Destiny, and crimson corresponds to Decree. This colour symbolism enables us to understand why the Bab is simultaneously the Snow-White Tree, the Yellow Leaf, and the Green Branch, as well as the Crimson Leaf of that Tree.
(Nader Saiedi, Gate of the Heart, p. 137)
Continue exploring
For thought and discussion
Questions to carry forward
- How do a lamp, a mirror, and a shining sun illuminate different relationships between receiving light and sharing it?
- What does the Qur’anic parable contribute when read beside the interpretations of oil, wick, glass, and niche?
- How should we approach colour correspondences that vary among sources or symbolic vocabularies?
- Why is the statement about judging the soul and heart important when reading images of whiteness, blackness, and purity?
- What might distinguish being impressed by beautiful imagery from allowing it to change the way we understand and serve others?