This is the circle of the Command through which the heaven's sphere doth turn, and this is a truth which hath been irrevocably inscribed by the Pen of God in the Mother Book.
(Bahá’u’lláh, 1290 [1873] or earlier, to Muhammad Rida Khumayn -- BH10395)
Sacred forms: circles, temples, and remembrance
da'iras and haykals
Editorial introduction
In the Writings of the Báb, words do not only speak; they take shape. A circle becomes the sphere through which the heavens turn, a single letter, Há, sets all the letters of creation shining, and divine names are written out as temples, as a square within a triangle, as nineteen invocations carried close. The care is exacting: white paper, seven circles of equal width, ink of gold or saffron, musk and a touch of red for permanence, and recitation after ablutions, facing the Qiblih with a heart detached from all else. In the days of Bahá’u’lláh, da’iras in the hand of Mírzá Áqá Ján were still sent to the friends for their protection. Deuteronomy, too, asks that sacred words be held in the heart and bound upon the hand and the doorpost [1]. Behind every such form lies a conviction that language and reality are woven together, and the path leads on into the meanings of letters and numbers, the art of jafr, the wider world of symbolism, and prayers for protection.
Selected passages
And since this Revelation hath been made manifest in the name of Ha, it hath, through its Ha-like effulgences, caused all the letters of contingent being and of creation to become manifest.
(The Báb, Panj Sha'n (Book of the Five Modes), 1266-04 ca. [1850-Feb] -- BB00005)
O my God! Thou hast sent forth the honored Temple and the Greatest Talisman in the form of the square within the shape of the triangle.
(‘Abdu’l-Bahá, to Ihtisham -- AB05992)
And ye shall write the temple of Unity and preserve it as ye desire. All of these are eleven units from the Names which ye write in nineteen temples, and whatsoever ye desire to add.
(The Báb -- BB00108)
When a need befalleth thee or anyone desireth to be gathered with the people of Truth, then make upon a sheet of white paper seven circles whose width between the lines is equal, with yellow water whether it be gold or saffron, and divide it into nineteen parts wherein no part is less than another by a hair's breadth with that influential water.
(The Báb, Tafsir al-Hamd -- BB00032)
As to the manner of preserving the sacred talisman after performing ablutions: Wholly detached from all else, and turning to God, the Lord of Earth and Heaven, one should sit facing the Qiblih. Then recite the verse of power which is inscribed in the first line, followed by the Names of God which are recorded in the second line. Then, with the utmost humility, reverence, detachment, attention and sincerity, fold it and keep it without opening it again. And if at any time, for any reason, it is opened, all that was mentioned must be performed anew.
(Bahá’u’lláh, 1298-01 [1880-Dec], to Haji Mulla Ayn Lam -- BH00831)
These are the keys of knowledge in the number of all things. When these nineteen invocations have reached you, multiply each one by the number of the Vahid and then by all things. This is from God's grace and mercy upon you, that ye may be thankful.
Say: Verily God hath created for you the ring and made its adornment for you in your hands that ye may at all times comprehend. And if ye inscribe upon it a verse from the Book of God, ye shall attain your sustenance in the most expeditious manner whether ye be on land or sea.
(The Báb -- BB00373)
Concerning the mystic da'ira you mentioned, the written text has been sent to your presence. As far as possible, it should be written with musk and saffron. This servant has also added some red ink for its color and permanence.
(Bahá’u’lláh, 1290-10-11 [1873-Dec-2], to Siyyid Mihdi Dahaji -- BH00197)
For protection, a Most Exalted, Most Mighty, Most Glorious da'ira in the handwriting of Mirza Aqa Jan has been sent for your honor and Shams Shama Haji.
(Bahá’u’lláh -- BH09807)
It was previously submitted that a da'ira would be sent, the details of which are as follows: The beginning of this da'ira existed before, and at the beginning of the Manifestation of the Point of the Bayan - may the spirit of all else be sacrificed for Him - permission was granted to some to keep it with them specifically for protection and countless affairs. However, its greatest pillar remained concealed and was not completed except in this most mighty, most holy, and most wondrous Revelation.
(Bahá’u’lláh -- BH11677)
Continue exploring
For thought and discussion
Questions to carry forward
- How might the visible arrangement of words affect the attention with which they are read or remembered?
- What relationship do these passages establish between material care and inward disposition?
- How can we distinguish an image, a particular historical instruction, and a general religious principle?
- What would help prevent reverence for a form from eclipsing the meaning it carries?