Unity of existence: what does oneness mean?

All the saplings of the world have appeared from one Tree, and all the drops from one Ocean, and all beings owe their existence to one Being.

This is the beginning and end of the matter of truth that was mentioned. Furthermore, whosoever drinks of this wine of oneness shall be counted among the guides and manifestations of the Manifester, so long as he dwells beneath His shadow. The meaning of unity is not to see two or ten as one - this is the very essence of misbelief and atheism itself - rather, the one who believes in unity is he who sees the Truth as one from all directions, sanctified from all names and likenesses, and beholds all else as subsisting through Him and existing by His command.

Rather, what these pre-eminent figures have alluded to is an existence compared to which the realities of all things are mere accidents. By this is intended an existence that is pre-eternal whilst all other things are contingent. Thus, the existence to which they refer is that ineffable Reality whereby all things are realized, or, in other words, by virtue of which all things subsist, but which itself remaineth self-subsistent above the heavens and the earth.

The difference resides in the fact that the Sufis maintain that the realities of all things are the manifestation of the One, whereas the Prophets say that they emanate therefrom. And great indeed is the difference between manifestation and emanation. Appearance through manifestation means that a single thing becomes manifest in infinite forms. For example, when the seed, which is a single thing endowed with the perfections of the vegetable kingdom, manifests itself, it becomes resolved into the infinite forms of the branches, leaves, flowers, and fruit. This is called manifestational appearance, whereas in appearance through emanation the One remains transcendent in the heights of its sanctity, but the existence of the creatures is obtained from it through emanation, not manifestation. It can be compared to the sun: The rays emanate from it and shine forth upon all things, but the sun remains transcendent in the heights of its sanctity.

As to what the questioner asked concerning the saying of the philosophers that "the Simple Reality is all things," say: Know that what is meant by "things" in this context is none other than existence and the perfections of existence insofar as it is existence, and by "all" is meant that which possesses and encompasses. This "all" admits of no part, nor is it opposed by any portion. In essence, since the Simple Reality is simple from all aspects, it possesses and encompasses all perfections that are without limit or end, as has been said: "His creation has no bounded limit."

In Persian it may be expressed thus: The philosopher's intent by "things" in the aforementioned statement refers to the perfections of existence insofar as it is existence, and by "all" is meant possession - that is, the possession and encompassing of all infinite perfections in a simple way. Such statements have been made in contexts discussing unity, and the power and intensity of existence. The philosopher did not mean that the Necessary Being dissolves into infinite existences - glorified, glorified be He above that! As the philosophers themselves have said: "The Simple Reality is all things yet is not any of the things," and in another context: "The lights of the Simple Reality are seen in all things." This depends on the vision of the beholder and the perspective of the observer. Those of penetrating sight behold in all things the signs of divine unity, for all things are and have ever been manifestations of the divine names, while the Truth has ever been and will ever be sanctified above ascent and descent, limitations, conjunction and connection. Things exist and are witnessed in their limited places, as they have said: "Though the existence of the Necessary Being is of perfect power and intensity such that, were it possible, it would dissolve into infinite existences, yet this is not possible and has not occurred."

There is much that could be said about this statement, and were the full intent of the philosophers to be expressed, the matter would become lengthy. As the hearts of the free are perceived to be subtle and sensitive, therefore the pen has chosen to be brief. Two stations are observed in unity: existential unity, which is the negation of all through "no" and the affirmation of the Truth through "except" - meaning they do not consider anything other than the Truth to exist, in the sense that all things are and will be utter nothingness before His manifestation and mention. "All things perish except His face" means that in His presence, none is worthy of existence nor can existence be attributed to them, as has been said: "God was, and there was nothing else beside Him, and now it is as it was before" - even though things are observed to exist now as they did before. The meaning is that in His presence, nothing has or had existence. In existential unity, all is perishing and evanescent while the Face, which is the Truth, is eternal and everlasting. Witnessed unity is that in all things are beheld the signs of unity, the manifestations of eternity, and the revelations of the light of divine oneness, as has been revealed in the Divine Book: "We shall show them Our signs in the horizons and in themselves." In this station, the manifestations of the signs of the Simple Reality are visible and evident in all things.

The philosopher did not mean that the True One dissolves into infinite existences - exalted, exalted is He above dissolving into anything. He was never bounded by bounds nor joined with anything in creation. He has ever been sanctified above all else and exalted beyond aught besides Him. We testify that He was one in His essence and one in His attributes, and all are within the grasp of His power that dominates the worlds.

And in one station, all that hath been or will be mentioned returneth unto the First Mention, for the Truth, glorified and exalted be He, is an impenetrable Mystery that cannot be comprehended. In this station, He was and ever shall be sanctified beyond all mentions and names, and exalted above the understanding of all created things. The way is barred and the quest forbidden. Therefore, whatever wondrous mentions and exalted descriptions flow from the tongue and pen refer to the Most Great Word, the Supreme Pen, the Primal Point, the true Home, and the Dawning-Place of the All-Merciful Revelation. He is the Source of unity and the Manifestation of the light of oneness and detachment. In this station, all the most beautiful names and most exalted attributes return unto Him and go not beyond Him, as it hath been said that the Unseen is sanctified beyond all mentions, and the station of the light of unity, though outwardly designated by a name and limited by bounds, is in its inner reality simple and sanctified beyond all limitations - though this simplicity is relative and comparative, not absolute in all respects. In this station the meaning is thus: the Primal Word and the Dawning-Place of the light of oneness is the educator of all things and possesseth infinite perfections. Concerning this Word in this station there is an explanation hidden in the treasuries of infallibility and inscribed in the Preserved Tablet which it is not fitting to mention at this time. God willing, He shall reveal it, for He is verily the All-Knowing, the All-Informed.

Furthermore, the objection of some to the words of the philosopher was without proof, for they understood not the speaker's intent. In truth, one cannot be content with the outward meaning of words and rise up in derision, except in the case of those who openly profess unbelief and idolatry, whose words admit of no interpretation. The philosophers have been and are of different schools. Some derived their statements from the Books of the Prophets. The first to study philosophy was Idris, hence he was named thus, and he was also called Hermes. In every tongue he has a name, and in every branch of wisdom he gave sufficient and complete explanations. After him, Balinus extracted certain sciences from the Hermetic tablets, and most philosophers derived their scientific and philosophical arts from his words and explanations. In any case, this philosopher's statement is susceptible to both praiseworthy and limited interpretations. Some of the mature ones, to safeguard God's Cause, have outwardly rejected it, but this imprisoned servant mentioneth naught but good.

Likewise have the mystics put forth statements concerning unity and the explanation of the station of abstraction. In this regard, he who was their exemplar among those who spoke of the unity of existence, and their model among those who affirmed the vision of Truth in every existing thing, hath said that the outward aspect of the Lord cannot be numbered and His inward aspect cannot be limited, that the outward can scarce be manifest and the inward can scarce be concealed. Many have followed him in this, likening this station to the sea and its waves, to ink and letters, to water and ice.

However, the mystics imagine that this existence is like an ocean and all beings are like its waves. This metaphor and expression is deficient, for if you look at reality, it would necessitate that the Pre-existent descend to the realm of the contingent, the Absolute Rich take on the form of poverty, Pure Being adorn itself with non-existence, and Divine Light assume the form of worldly darkness. In short, in their view existence is limited to the Truth and creation with no third between them - its inner reality is the Truth, its outer form creation; the reality is the ocean and the form is the wave.

Another celebrated poet "Attar" portrays this idea of pantheism in a long wonderful poem called the "Parliament of birds. The poem is written allegorically. It is said that "Hodhod," a very beautiful bird came one day to all the other birds and said, let us all gather together and make a pilgrimage to the Mountain of "Qaff" - where the King of birds "Seymorg" dwells on a lofty peak. (Now "Seymorg" is a fabulous, mythical bird in the ancient literature of Persia but it means literally 30 birds; "Sey" means 30, "Morg," bird.) Then "Hodhod" sent out messengers to all parts of the world to announce the approaching departure of the birds for the Mountain of "Qaff." Millions of birds joined the Caravan. At last they were ready and started on their long journey. They had to cross many waste deserts and many desolated valleys. They flew over many high mountains. For days they could get neither food nor water. Consequently many of them died on the way. The rays of the Sun burned and scorched the wings and feathers of many thousand and they fell on the desert strewing the trail with their dead bodies. Finally the large army was woefully decimated and only "30 birds" reached the mountain of "Qaff." Having attained to the summit, they did not find any "Seymorg" but looking around they saw they are "Seymorg" themselves.

… But the Baha'is say there is God, the creatures and the medium. They state that the Reality of Divinity is Absolute Independence; if it comes within the circle of necessity, It is not Divinity; the Reality of Divinity is Absolute Perfection but the creatures are pure imperfection. Consequently there are channels between God and man. These channels are the Holy Divine Manifestations.

And since it hath been established that His Essence is His Life -- and Life, in itself, requireth not the existence of any other living thing -- so likewise is the decree concerning Knowledge: glorified be He! He was, in the pre-eternity of pre-eternities, All-Knowing, without the existence of an object known.

Those who claim the unity of existence are polytheists, by the testimony of existence itself, for the unity they affirm is contingent upon the existence of two, else from what station would come the negation of two and affirmation of unity?

… Rather, the True Reality is the Essence of Truth. Creation is contingent, and nothing beyond contingent creation is conceivable. Truth has ever been Truth, and no thing is known. Creation will ever be creation, and connection with the Essence is impossible.

As for what thou hast mentioned in thy poetry about seeing naught but God in everything - this indeed is from God's command, the Sovereign, the Self-Subsisting. However, in all these multiplicities naught can be seen save thy Lord's command, and it is His creation.

All things return unto this Indivisible One Being (shay'-I-vahid), and all things are created by this Indivisible One Being.

Thus the signs of oneness are manifest and evident in all things. How much more is the Creator of all things!

In this station the truth of the unity of God and of the signs of His sanctity is established. Thou shalt indeed see them all rising above the bosom of God's might and embraced in the arms of His mercy; nor can any distinction be made between His bosom and His arms.

O Word! One ocean is seen with a thousand dissimilar waves, one sun with a thousand differing shadows, one earth with infinite manifestations therefrom. Now all people are occupied with the waves and remain veiled from the Sovereign of the sea, of which all these limited forms are but examples. They seclude themselves in transient shadows and are deprived of the waves of the divine Sun which shineth from the holy and merciful horizon.

How many floods have overflowed, and how many rivers have sprung forth and flowed, yet all draw their sustenance from the mighty ocean. Return therefore from the world of pluralities to unity, and from numbers to the One which is the source of all numbers. That One is sanctified beyond the limitation of the unifiers.

Consider, for instance, the rational soul which is a divine trust deposited within human beings. Observe within thyself how movement and rest, will and purpose, and all else above and below these, as well as hearing, sight, smell, speech, and other outward and inward senses, all exist through its existence.

Say: Spirit, mind, soul, and the powers of sight and hearing are but one single reality which hath manifold expressions owing to the diversity of its instruments. As thou dost observe, man's power to comprehend, move, speak, hear, and see all derive from this sign of his Lord within him. It is single in its essence, yet manifold through the diversity of its instruments. This, verily, is a certain truth. For example, if it directeth its attention to the means of hearing, then hearing and its attributes become manifest.

Now regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light.

It is the same reality which is given different names, according to the different conditions wherein it becomes manifest. Because of its attachment to matter and the phenomenal world, when it governs the physical functions of the body it is called the human soul. When it manifests itself as the thinker, the comprehender, it is called the mind. And when it soars into the atmosphere of God, and travels in the spiritual world, it becomes designated as spirit.

Abdul Baha: They mean the same. It is one reality. The names are different. We must consider it according to its use. Because it is the discoverer of reality, they call it intellect, for it is the cause of the true life of man. When it produces an effect on one, we speak of it as the heart, whilst these three things are one.

There is but one reality and one essence that is expounded in the worlds of outer form and, at each of its stages, is described by a specific name... in accordance with the degrees of its particular manifestations on the plane of this limited world.

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Abdul-Baha said: "We know that the body or form has nothing to do with the spirit or spiritual conditions. When the spirit is disconnected from or leaves the body, that is no reason for thinking it can be re-absorbed or joined with the whole of spirit, as the drops of water are absorbed or lost in the sea.

Now the greatest doubt of the deniers is this: where is that world? And everything which has no concrete external existence is mere imagination. However, the world of existence is one world, but it becomes manifold in relation to diverse realities. For example, the mineral, vegetable and animal worlds are one world, but the animal world in relation to the vegetable world is a spiritual reality and another realm, another condition.

As each component atom or element in the physical organisms of existence is subject to transference through endless forms and stages, possessing virtues peculiar to those forms and stations, it is evident that all phenomena of material being are fundamentally one. In the mineral kingdom this component atom or element possesses certain virtues of the mineral; in the kingdom of the vegetable it is imbued with vegetable qualities or virtues; in the plane of animal existence it is empowered with animal virtues -- the senses; and in the kingdom of man it manifests qualities peculiar to the human station.

It will be demonstrated and become evident that the origin and outcome of phenomena are identical and that there is an essential oneness in all existing things. This is a subtle principle appertaining to divine philosophy and requiring close analysis and attention.

… It is evident, then, that each elemental atom of the universe is possessed of a capacity to express all the virtues of the universe. This is a subtle and abstract realization. Meditate upon it, for within it lies the true explanation of pantheism.

Nature manifests in various forms, but the basic element is the same. There is unity of essence and variety of expression.

Question: "Will animal and vegetable ever become the human?"

Answer: "The spirit will not become human spirit, nor will vegetable spirit become animal spirit. Existence is one, as it appears in every grade, according to the exigency of that grade. Existence in the mineral grade takes the form of the mineral; in the vegetable; the vegetable form, and in the animal kingdom the animal form. In the human kingdom it appears as a human being. As existence is limitless, therefore it appears in limitless forms.

So there is a connection, and the growth and evolution of each are dependent and contingent upon the other. So are all the other beings (connected) making the world of existence as one person - a great person.

Again, the single Reality has been likened to unity, material things being the manifestations of that Reality as numbers are the manifestations of unity. As one plus one equals two, one plus one plus one equals three, and thus from one all numbers come, so all things are made up from the one Reality.

Existence is synomymous with reality. Non-existence is the anthesis of reality.

Reality is like unto the sun. In the world there are many luminaries. … Though this candle may give us light, though the moon may reveal light, though the stars may reflect light, but the center of light is the sun itself.

Likewise with reality. Although in the world of existence reality exists, in each one of the phenomenon you see the traces of reality, because each phenomenon amongst phenomena has a portion of existence, and existence is reality, but the center of reality is focalized in great souls amongst men.

That is why we state that religious teaching must ever conform with science and reason. They must correspond with the mind. This is perfectly in conformity with science and reason. There is no doubt or uncertainty about it.

Now, inasmuch as the Sun of Reality has become manifest in this polished Mirror, from this Mirror, by processes of reflection, it can permeate throughout all regions.

This is that unity in which the multiplicities of the world of existence are submerged in the ocean of its seeking, and this is that essence from whose recognition all accidents wander bewildered in the wilderness. This is that essence which hath been called by all names, from which diverse attributes have become manifest, the hidden mystery in the kingdom of creation and the treasured secret in the repository of names, whose manifestation is the sign of the world's maturity.

He made the spirit manifest from the very essence of the frame, then returned it thereto that they might blend and become as one thing, that He might demonstrate the sovereignty of His oneness throughout all worlds.

35 After passing through the Valley of Knowledge, which is the last station of limitation, the wayfarer cometh to the FIRST STATION OF UNITY and drinketh from the cup of oneness, and gazeth upon the manifestations of singleness. In this station he pierceth the veils of plurality, fleeth the realms of the flesh, and ascendeth unto the heaven of unity.

… This station is that of dying to the self and living in God, of being poor in self and rich in the Desired One. Poverty, as here referred to, signifieth being poor in that which pertaineth to the world of creation and rich in what belongeth to the realms of God. For when the true lover and devoted friend reacheth the presence of the Beloved, the radiant beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all that he hath, from marrow to skin, will be set aflame, so that nothing will remain save the Friend.

Thereafter, your letters arrived and praise be to God they indicated your good health. God willing, may you always be in perfect comfort and sincerity. The Elevating One will present the affairs of this province. God willing, may the multiplicities of the worlds of existence, which are clothed in the limiting garment of the limited self, become extinct and perish, so that the eternal countenance of His Face may emerge from behind the veils of beauty, and the Face of Glory - "All things perish save His Face" - may become manifest and apparent from behind the veil.

Be thou firm and steadfast in the Cause of God, place thy trust in Him, and hold fast unto the Kingdom of Abha, that thou mayest enter a world wherein, bereft of all else save God, thou findest all to be one being and dost become one of all. When thou possessest Him, thou possessest all; and when thou findest Him, thou findest all.

All these things are the One and not the One: they are he because they come from him; they are not he, because it is in abiding by himself that he gives them. It is then like a long life stretched out at length; each part is different from that which comes next in order, but the whole is continuous with itself...

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Listening not to me but to the account, it is wise to agree that all things are one.

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That which exists is one, sages call it by various names [Ekam Sat Vipra Bahudha Vadanti]. (Rig Veda)

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Know that faith is of two kinds. The first is objective faith that is expressed by the outer man, obedience of the limbs and senses. The other faith is subjective, and unconscious obedience to the will of God. … This condition of unconscious obedience constitutes subjective faith. But the discerning faith that consists of true knowledge of God and the comprehension of divine words, of such faith there is very little in any age. That is why His Holiness Christ said to His followers, "Many are called but few are chosen."

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A careful analysis of the Bab's writings discloses that ... all His writings are animated by a common fundamental principle which has multiple dimensions and forms. We may term this foremost hermeneutic concept the principle of metaphysical unity.

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All these terms are different ways of referring to the one great reality within man, that divine spark of Reality which is the secret of his superiority over the rest of creation. That Divine Spark of Reality is in the nature of a reflection of the Divine Attributes in man, just as the mirror reflects the light of the sun.

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The human subtle reality (al-latifat al-insaniyya), also called the soul (nafs), knows in a variety of modes. When it knows through reflection, the mode of knowing is called reason ('aql). When it knows directly from God, the mode of knowing is called the heart (qalb), which is contrasted with reason.... There are not two different entities known as reason and heart, though there is a real difference between the modalities of knowing.

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Know also that the heart of the human being has an eye whose qualities of perfection are precisely this [lack of ... imperfections]. It is this eye that is sometimes called the rational faculty ('aql), sometimes the spirit (ruh), and sometimes the human soul (nafs). However, put aside these expressions; because when they become many, they make the person of weak insight imagine many meanings.

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...the soul is many, even the soul which is one, even if it is not composed from parts; for there are very many powers in it, reasoning, desiring, apprehending, which are held together by the one as by a bond.

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Wherefore, bear thou witness through thyself that thou dost move, stand up, lie down, and commence all actions through one thing. This is an evident truth. On account of this single reality all these names and attributes are revealed through thee, as ye yourselves witness and acknowledge. These divers names and sundry attributes are manifested through the variations that have been decreed in your souls and created in your bodies that haply ye might ascend the ladders of knowledge within your own selves. Thus that by which thou dost exist is one thing, even shouldst thou call it or describe it by all names.

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Two stations can be observed in the Divine Unity: Existential Oneness (tawhid-i wujudi), and this is that [station] wherein they negate everything with a 'no' and affirm the Absolute Reality. This means that they do not acknowledge the existence of anything other than the Absolute Reality, in the sense that all things, when placed next to the manifestation and remembrance of It, have been and will continue to be absolute nothingness (fana-yi mahd). 'All things perish save the [Divine] face'.... [The second station in Divine Unity,] Manifestational Oneness (tawhid-i shuhudi), is that [station] where the signs of the Primal Divine Unity (ahadiyah), the manifestations of Eternity, and the effulgences of the light of Singleness can be observed in all things. … The meaning of the philosopher was not that the Absolute Reality is dispersed into the innumerable existent things. Exalted, exalted is It from being dispersed in anything or being limited by any boundary or being associated with anything in creation.

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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).

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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....

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The notion of the unity of the thinker with the object of thought is based upon what was put forward by the author of the doctrine of the oneness of existence (wahdat al-wujud). He was obliged, for the sake of the correctness of this principle, to forget what it implied in corruption of belief and to cross over into unworthy speculations. God willing, we will explain the falsity of everything he depends upon and the repugnance of what he implies, such as the oneness of the agent and the patient, cause and effect, and so on....

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