a symbol. Such a man hath attained the knowledge of the station of Him Who
is “at the distance of two bows,” Who standeth beyond the
Sadratu’l-Muntahá. Whoso hath failed to recognize Him will have condemned
himself to the misery of remoteness, a remoteness which is naught but
utter nothingness and the essence of the nethermost fire. Such will be his
fate, though to outward seeming he may occupy the earth’s loftiest seats
and be established upon its most exalted throne.

He Who is the Day Spring of Truth is, no doubt, fully capable of rescuing
from such remoteness wayward souls and of causing them to draw nigh unto
His court and attain His Presence. “If God had pleased He had surely made
all men one people.” His purpose, however, is to enable the pure in spirit
and the detached in heart to ascend, by virtue of their own innate powers,
unto the shores of the Most Great Ocean, that thereby they who seek the
Beauty of the All-Glorious may be distinguished and separated from the
wayward and perverse. Thus hath it been ordained by the all-glorious and
resplendent Pen....

That the Manifestations of Divine justice, the Day Springs of heavenly
grace, have when they appeared amongst men always been destitute of all
earthly dominion and shorn of the means of worldly ascendancy, should be
attributed to this same principle of separation and distinction which
animateth the Divine Purpose. Were the Eternal Essence to manifest all
that is latent within Him, were He to shine in the plentitude of His
glory, none would be found to question His power or repudiate His truth.
Nay, all created things would be so dazzled and thunderstruck by the
evidences of His light as to be reduced to utter nothingness. How, then,
can the godly be differentiated under such circumstances from the froward?

This principle hath operated in each of the previous Dispensations and