Eternal archetypes: patterns, knowledge, and the limits of analogy

O thou who lovest Baha! When the light of truth shone forth from the lamp of oneness, lover and beloved embraced, and the decree of oneness became so penetrating and decisive that you would say there was no lover, only the beloved, or no beloved, only the lover. Names and attributes, distinctions and determinations, relations and connections were all qualities of the Essence in the most noble manner, in perfect simplicity and unity. And when that light of identity gleamed forth from the lamp of unity, names and attributes appeared and the divine archetypal forms of contingent beings became manifest.

Therefore the Essential Dispositions have, through the Divine Outpouring, manifested themselves out of the station of Essence into the station of Divine Knowledge [hadrat-i 'ilm]. This is the first manifestation of the Absolute from the Hidden Treasure in the Divine Knowledge. And from this manifestation the Eternal Archetypes came into intellectual being. And each one, according to its inherent capacity, is distinguished from the others in the mirrors of the Divine Knowledge.

… But to this servant all these expositions and questions, stations and states are complete in their own station without defect or flaw. For although the object being viewed is the same, nevertheless the viewpoints and stations of these mystic knowers are different. Each viewpoint, with respect to the person who is in that station is perfect and complete.

Whoso maintaineth the existence of fixed archetypes in the Divine Essence to prove His exalted knowledge, as most have done save whom God willeth, this is pure association in the doctrine of the family of God. For mention of their otherness in existence testifieth to separation and indicateth division. God is the Eternal who hath ever been in one state.

When you recognize the mystery of creation through what has descended in the hidden indications of these expressions, witness that the philosophers have slipped in the station of recognizing that First Emanation, which is the letter Kaf revolving upon itself, by itself, for itself, from itself - for they are unable to comprehend how God originated the Will by itself, for itself, from itself, without being touched by the fire of His Essence. … Therefore they were compelled to believe in fixed archetypes within the Essence, and the unity of existence in all particles, and the causality of contingent beings' origination in the eternality of the Essence, and the mention of the simple reality in the Essence and its manifestations in the attributes.

As to the "fixed archetypes" spoken of by the mystics, the argument is this: Numbers, although fixed, have no definite existence and are a mere convention. As they say: "East and west, north and south, possess a fixed character, yet they have no objective existence. Likewise, the fixed archetypes are the forms of God's knowledge: they have a fixed character, but have not inhaled even a breath of real existence."

It may be said, for instance, that this lamplight is last night's come back again, or that last year's rose hath returned to the garden this year. Here the reference is not to the individual reality, the fixed identity, the specialized being of that other rose, rather doth it mean that the qualities, the distinctive characteristics of that other light, that other flower, are present now, in these. Those perfections, that is, those graces and gifts of a former springtime are back again this year.

For existence is either identical with quiddity or other than it. If other than it, is it inseparable from it and among its requirements without suspension or detachment, or is suspension and detachment possible?

The first is the reality of the Essence from the perspective of its oneness - its existence is identical with its quiddity and its quiddity identical with its existence. The second is the station of necessity, where existence is distinct from quiddity but inseparable from it in a way that neither detachment nor separation can be conceived, for it is among its requirements. The third is the station of contingency - that is, existence derived from another and acquired from what is other than itself. Here its existence is other than its quiddity and its quiddity other than its existence, with the possibility of detachment and separation.

Exalted is God above what the philosophers say in claiming that the cause of origination is the pre-existence of the Essence, thereby attempting to establish a connection between the True One and the contingent, and to prove the existence of fixed archetypes through the pure subtlety of simplicity in the Essence. The doctrine of the People of Infallibility differs from this, for the pre-existence of the Essence has ever been and will never be associated with anything, nor is anything equal to it, nor is anything mentioned at its level such that it could be the cause of multiplicities.

Similarly, they believe in the existence of archetypal realities within the Divine Essence, as one mystic philosopher has said: "The realities of things exist within His exalted Essence in their most noble form, then He causes them to emanate," for they do not consider the Giver of a thing to be devoid of that thing, declaring this impossible. Thus Ibn 'Arabi has written an extensive treatise on this subject, and mystical philosophers and later ones like Sadr Shirazi, Fayd and their like have walked in the shallow waters of Ibn 'Arabi's stream. Blessed is he who walks upon the red sand on the shore of this sea, by whose waves forms and semblances are effaced from what the people have imagined.

All praise to the unity of God, and all honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all-pervading mercy, could have possibly achieved it. How could it, otherwise, have been possible for sheer nothingness to have acquired by itself the worthiness and capacity to emerge from its state of nonexistence into the realm of being?

Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him -- a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation, as mentioned in the well-known sacred tradition. He honored and distinguished man with the robe of honor - "We have created man in the best of forms" - and with the mantle of grace and favor - "Blessed be God, the most excellent of creators". Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.

These energies with which the Daystar of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.

And since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven. Unto this subtle, this mysterious and ethereal Being He hath assigned a twofold nature: the physical, pertaining to the world of matter, and the spiritual, which is born of the substance of God Himself. He hath, moreover, conferred upon Him a double station. The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of God Himself. To this testifieth the tradition: "Manifold and mysterious is My relationship with God. I am He, Himself, and He is I, Myself, except that I am that I am, and He is that He is." And in like manner, the words: "Arise, O Muhammad, for lo, the Lover and the Beloved are joined together and made one in Thee." He similarly saith: "There is no distinction whatsoever between Thee and Them, except that They are Thy Servants." The second station is the human station, exemplified by the following verses: "I am but a man like you." "Say, praise be to my Lord! Am I more than a man, an apostle?" These Essences of Detachment, these resplendent Realities are the channels of God's all-pervasive grace. Led by the light of unfailing guidance, and invested with supreme sovereignty, They are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge, as resplendent as the rising Orb of Divine Revelation, from behind the veil of concealment, and implant the ensign of its revealed glory upon the summits of men's hearts.

From the foregoing passages and allusions it hath been made indubitably clear that in the kingdoms of earth and heaven there must needs be manifested a Being, an Essence Who shall act as a Manifestation and Vehicle for the transmission of the grace of the Divinity Itself, the Sovereign Lord of all. Through the Teachings of this Daystar of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed. It is for this very purpose that in every age and dispensation the Prophets of God and His chosen Ones have appeared amongst men, and have evinced such power as is born of God and such might as only the Eternal can reveal.

Can one of sane mind ever seriously imagine that, in view of certain words the meaning of which he cannot comprehend, the portal of God's infinite guidance can ever be closed in the face of men? Can he ever conceive for these Divine Luminaries, these resplendent Lights either a beginning or an end? What outpouring flood can compare with the stream of His all-embracing grace, and what blessing can excel the evidences of so great and pervasive a mercy? There can be no doubt whatever that if for one moment the tide of His mercy and grace were to be withheld from the world, it would completely perish. For this reason, from the beginning that hath no beginning the portals of Divine mercy have been flung open to the face of all created things, and the clouds of Truth will continue to the end that hath no end to rain on the soil of human capacity, reality and personality their favors and bounties. Such hath been God's method continued from everlasting to everlasting.

However, after the appearance of these holy Countenances in the world of manifestation and witness, some souls and people become afflicted with the darkness of ignorance - the fruit of their own deeds - while others become occupied with passing vanities. And since that hidden Beauty calls all people to complete detachment and sacrifice, they therefore turn away and stretch forth their hands in harm and injury.

And since these Monarchs of existence, in the world of the spirits, accepted with utmost desire and yearning all tribulations in God's path, they therefore deliver themselves into the hands of their enemies, such that whatever harm and injury they can inflict upon the bodies, limbs and members of these sanctified Essences in the realm of earth and witness, they carry out. And since the believers and loved ones are like the branches and leaves of this blessed Tree, whatever befalls the root of the Tree must surely befall its branches, twigs and leaves.

This is why in all ages such tribulations and afflictions have been and will be the portion of the lovers of the All-Glorious Beauty. There has never been a time when these Manifestations of Divine Unity appeared in the earthly realm without such tribulations, afflictions and ordeals. Though outwardly imprisoned and the victims and outcasts of the land, yet inwardly they are the recipients of God's hidden favors. And though they are deprived of physical comfort and bodily pleasures, yet they partake of spiritual comfort and the delights of the fruits of inner meaning and the holy celestial yields.

Were people to observe with the eye of insight, it would become evident that these trials and tribulations, these hardships and calamities, which have descended upon the sincere ones and the believers, are the essence of comfort and the reality of bounty, while this comfort and glory of those who have turned away from the truth is itself affliction, torment and hardship. For the consequence and fruit of these tribulations is the supreme comfort and the cause of attaining the highest horizon, while the recompense and effect of this comfort is great hardship and affliction, and the cause of descent to the nethermost depths. Therefore, at no time should one be saddened by the descent of trials and tribulations, nor should one be sorrowful and grief-stricken by the manifestation of ordained events and calamities. Rather, one must hold fast to the firm handle of patience and cleave to the strong cord of forbearance, for the Lord hath ordained a measure and reckoning for the reward of every good deed except patience, concerning which He saith: "Verily, the patient will be paid their recompense without measure."

I remember and long for Aqa Mirza Ismail with the utmost yearning and attachment. God willing, may you ever abide secure and at rest beneath the shadow of God's grace.

Things are patterned after archetypes, but the nature of the resemblance is different than that between two similar things: we must consider the virtues by which we assert that we are made like, in order that we may discover this one and the same reality which when we possess it as an imitation is virtue, but There, where it exists as an archetype, is not virtue. We should note that there are two kinds of likenesses...

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

The wahidiyah, is the ontological state at which the original absolute Oneness of the reality of existence appears with inner articulations. These inner articulations are called, in accordance with the traditional terminology of theology, divine Names and Attributes. In this sense the stage of wahidiyah is called the stage of the Names and Attributes (asma' wa-sifat). Another name of this stage is the stage of knowledge (`ilm), i.e. divine Consciousness. This appellation comes from the idea that the wahidiyah is the stage at which God becomes conscious of Himself in the form of His own essential Perfections (kamalat dhatiyah). The essential Perfections of God that are thus established in divine Consciousness with clear demarcations are called the 'eternal Archetypes' (a`yan thabitah). … The eternal Archetypes are to be regarded as ontological models which are eternally established in divine Consciousness and upon which the phenomenal things are produced in the empirical dimension of time and space....

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

God (al-haqq) wanted to see the essences (archetypes -- al-a'yan) of His most perfect Names (al-asma al-husna) whose number is infinite - and if you like you can equally well say: God wanted to see His own Essence ('ayn) in one global object (creation -- kawn) which having been blessed with existence (al-wujud) summarized the Divine Order (Command -- al-amr) so that there He could manifest His mystery (sirr) to Himself.

Supplied quotation · catalogue passage not verified

...the world is but His own revelation in the forms of unalterable essences (eternal archetypes - a'yan al-thabitah), which do not exist in any fashion outside Him, and ... He assumes diverse forms and modes following the realities which are implied by the essences, and according to their states.

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

...the Reality of Muhammad is not exactly the permanent archetypes themselves. Rather, it is the unifying principle of all archetypes, the active principle on which depends the very existence of the archetypes. Considered from the side of the Absolute, the Reality of Muhammad is the creative activity itself of the Absolute, or God 'conceived as the self-revealing Principle of the universe'. It is the Absolute in the first stage of its eternal self-manifestation, i.e., the Absolute as the universal Consciousness.... Thus the Prophet Muhammad on the cosmic level corresponds almost exactly to the Plotinian First Intellect.

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

The a'yan al-thabitah exist only in the first stage [that of the possible], not in the Essence of God.... So when He desired to manifest something from what is in the treasuries of the first stage and cause it to descend to the treasuries of the second stage, He created matter and form for it by his generative Will. He created it in these two things.

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

The truth is that when the creative action is related to existence, it is the Will; when it is related to the archetype ('ayn), in other words, the species form, it is Purpose; and when it is related to the limitations of the created, that is to say, their topography (handasa)--which includes length and breadth, continuance and mortality, term of duration, and the like--it is predestination. Through the accomplishment of the act of creation and the thing itself, it is fate; and through its manifestation, the revealing of causes, and the disclosure of means, it is execution....

Supplied quotation · catalogue passage not verified

Sentence boundary needs source review; the supplied wording is retained.

God, verily, created the Will from nothing through itself, then He created through it all that to which the name "thing" can be applied. The cause of its existence, in truth, is its own self and naught else. Those who believe that the Essence is the cause of creation have made themselves partners with Him, as He cannot be known. … Those who say the fixed archetypes reside in the Essence of God in order to establish His knowledge, as all believe save those whom God hath pleased to preserve, have completely forsaken the religion of the Family of God, for any reference to otherness in their being testifieth to their separation and indicateth their complete rupture from God. God is the eternal Being, Who from time immemorial hath not changed, and it is not possible for divine unity to belong to anyone save Himself.

Catalogue reference: BB00021 · passage alignment is approximate; supplied wording retained.

Verily, that which hath forced some of the philosophers to conceive of the presence of the eternal intelligible forms (a'yan-i-thabitah) in the Essence of God, and the doctrine of the True Indivisible Being (Basitu'l-Haqiqah), was their desire to validate the concept of the knowledge of God, magnified be His station! For they stated that knowledge must needs have an object of knowledge, and hence the affirmation of divine knowledge indicateth the existence of pluralities within the Essence of God.... Verily, their grievous sin is due to their use of analogy in their desire to comprehend the essential properties of the Essence at the level of the contingent beings. … Inasmuch as it is evident that His life is His Essence, since His life doth not rely on the existence of any living thing besides Him, then the same is true with regard to His knowledge. He, glorified be He, hath been omniscient from and throughout His immemorial eternity, without the existence of any object of knowledge.

Catalogue reference: BB00064 · passage alignment is approximate; supplied wording retained.

Sentence boundary needs source review; the supplied wording is retained.

The statement of the philosophers that the cause of the created beings is the Essence is erroneous because of the lack of association [between cause and effect], the utter impossibility of change, and the precondition of the resemblance of the cause and the effect. The truth is that the Cause of beings is God's Handiwork, created by God Himself for Himself, and ordained to be the Cause of all His creation.

Catalogue reference: BB00064 · passage alignment is approximate; supplied wording retained.

Most of the Islamic philosophers, the peripatetic philosophers, the followers of Mulla Sadra (as-Sadra'iyyin), and the Theosophical philosophers (al-ilahiyyin) have erred in their explanations of this station. … Thus they went along with erroneous statements concerning the Eternal Archetypes (a`yan thabita) being in the Essence [of God] in order to establish His knowledge (praised be He)[1]; and with mention of the Uncompounded Reality in order to establish causality (`illiyya) in the Essence [of God]; and with mention of the connection between the Essence [of God] and [His] actions and attributes; and with the mention of the oneness of Being (wahdat al-wujud) between the Creator (mujid) and the one who has gone astray (al-mafqud). All of this is absolute heresy (shirk mahd) in the estimation of the family of God, the Imams of justice, for God has always been the All-Knowing without the existence of anything having form and shape (? - shay'un bi-mithl ma inna-hu kana shayyar).

Catalogue reference: BB00036 · passage alignment is approximate; supplied wording retained.

O Salman! The Pen of the All-Merciful affirmeth that, in this Day, both the defender and upholder of these theories and their repudiator stand in the same degree, inasmuch as the Sun of Truth itself hath dawned, and now shineth forth resplendently from the apex of heaven. Assuredly, then, whoever occupieth himself in the discussion of such matters will remain deprived of recognizing the beauty of the All-Merciful.

Catalogue reference: BH00066 · passage alignment is approximate; supplied wording retained.