AN ALCHEMICAL EPISTLE

OF MĪRZĀ ḤUSAYN `ALĪ NŪRĪ,

BAHĀ'-ALLĀH

(1817-1892)

EXPOSITORY OF
AN UTTERANCE ASCRIBED TO
MARY THE JEWESS

(fl. 1st.
Cent. BCE/CE).

Mary [Maria, Miriam]
the Jewess or Prophetess , (fl. 3rd. Cent. CE?)

In the Background a diagram of the Conjunctio or the Union

of the "Upper" and the "Lower".

THIS PROVISIONAL TRANSLATION IS NOW BEING REVISED AND COMPLETED, 2006

Last revised 25/12/05

THE
ALCHEMICAL EPISTLE OF BAHĀ'-ALLĀH

EXPOSITORY OF
AN UTTERANCE OF MARY THE
JEWESS

Translated Stephen Lambden
from the text in Ishrāq Khavarī

(ed.) Mā'idih-yi āsmānī
vol.4:26-45 and corrected in the

light of INBMC vol.
66:187-205.

(Trans.  being revised
and completed 2006)

[I]

[1] The missive (kitāb) was received at the Court of Oneness and its contents perused. [2] Unto God be praise that you were  illumined, in this Merciful Dawn (fajr-i raḥmānī), with the splendors of the lights of the Sun of Gnosis. [3] Yet, from the True One,  exalted be His Characteristics, you did request to be everlastingly adorned with the Ethiopian ornament [robe] (ṭarāz-i ḥabashī) and be related to that sanctified shade (nush?) since it is  the Divine Cause (amr-i ilāhī) that is [likewise] related thereto.

[4] The Might of the Everlasting One (ṣamadānī) is superlatively great! Nay rather, He is above everything great and supremely great. [5] Greater is He than every [messianic] Qā'im ("Ariser") and Qayyūm ("Deity Self-Subsisting"). [6] Naught can one vision in Him save the mystery of Divinity (al-uluhiyya) and the absolute expression of Oneness (al-aḥadiyya).

[7] We beseech God that he cause worldly eyes (?) to be opened in order that they might come to understand and bear witness that there is no God except Him. [8] Eternally was He, in the Oneness of His Essence, sanctified above even His Own Being. [9] Everlastingly is He, in the Self-Subsistence of His Own Self, sanctified above the mention of aught besides Himself for He is the One Absolutely Pure by virtue of His Transcendent Existent Being  [10] Exalted is the depiction of the mere possibilities of the Singularity of His Essence above the characterization of the created things. [11] Sanctified is He by virtue of His Personal Identity ("I-ness" bi-aniyya) from the befitting mention of the inhabitants of the earth and the heavens. And this relative to both the Cause and the creation, (amr wa'l-khalq) and to everything bounded by both Origins and Terminations. 

[12] He, verily, is King of Names and Attributes and the Establisher of the benefits  and whatsoever may be intimated in symbolic fashion (al-ishārāt). [13] Blessings and peace be upon He Who establishes Himself upon a Throne, One Powerful, Most Magnificent. [14] Through Him were the Splendors of Glory cleft asunder for He is  One Transcendent above signs and likenesses [similitudes] (al-ishāra wa'l-amthāl); [15] [He is indeed]  the Cupbearer of the Pure Water which wonderfully flows forth, [16] the One withdrawn from the people of error,  [17] One lowly (?) both in the beginning and at the end [return] and  One exalted above such as have turned unto Him, who have broken the shackles  of their idle fancies (?) and who reside within the tabernacle [pavilion] of Grandeur [18] (.. text unclear ???)

[II]

[1] As for that which thou hast asked about the discourse [statement] (qawl) of Mary [the Jewess].  [2] The foundation (aṣl) of the [alchemical] work (`amal) of Mary concerns the "white gum" (al-samghat al-bayḍa) and the "red gum" (samghat al-ḥamrā'). [3] The red gum [ is what] emerges from the white gum. And he who attains unto it hath attainted the Furthermost Extremity (al-ghāyat al-quswā). [4] It is the Oil of the [Alchemical] Sages (duhn al-ḥukama') and their  sulphur  (kibrī) and also the reddish egg' (al-bayḍat al-shaqrā'). [5] This is the meaning of Our saying:

لو لاالقمرلم تكن الشمس ولو لا الفضة لايكن الذهب

If it were not for the moon (al-qamar) there would be no sun (al-shams) and if it were not for the silver (al- fidda) there would be no gold (al-dhahab)."

[6] By the "silver" We intended the "white Earth" (al-arḍ al-bayḍā'). And it is [thus also] the "white gum" (al-samghat al-al-bayḍā'). [7] We caused the "Gold" to emerge from it and We named it the "red gum" (al-samghat al-ḥamrā'). [8] It [gold] has innumerable names which none none has comprehended save such as are in possession of the knowledge of the [Archetypal] Book (`ilm al-kitāb). [9] And with thy Lord is the knowledge of all things. [10] In His grasp are the keys (mafātiḥ) of the Treasuries of [existing things]. [11] He is Bountiful unto whomsoever He wills and holds back from whomsoever He wills. He, verily, is the Mighty, the Munificent.

[III]

[1] And as regards that which she hath stated:

خذ من فرع الحجرلا من اصله ولا من الحجر

"Take from the branch [subsidiary aspect] (far``) of the [philosophers' [Stone'l (al-ḥajar) and not from the root [basis] of the Stone" (aṣl al ḥajar)" [certainly] not from the Stone [and so on].

[2] Know thou that the [fundamental] basis of the attaining of  this noble [alchemical] endeavor [art] is the true knowledge [gnosis] (ma`rifat ) of the illustrious [philosophers'] `Stone' (ḥajar-i mukarram). [3] The taking of the "branch" (far`) of the [philosopher's] "Stone" (ḥajar) is dependent on the real knowledge of the root of the Stone' (aṣl-i ḥajar). [4] Every soul who truly knows the root [of the philosopher's Stone] on the basis of the aforementioned similitudes (amthāl) relating to the [alchemical] work [task] (al-`amal), will attain wealth and self-sufficiency because such a person will be able to perform mighty deeds.

[IV]

[1] All the Sages (hukamā') have concealed the root [foundation] of the Stone (aṣl-i hajar) with the utmost secrecy. [2] That which they did set forth of the [alchemical] operations, whether relating to the knowledge of its initial, final or middle stages, they never expounded in a systematic manner. [3] That which they [the Sages] expounded about the external (barrāniyyih) [alchemical] operations was with a view to diverting attention from the basis [`root'] of the internal (javvāniyyih) [alchemical] work. [4] Inasmuch as they found similitudes between the internal (javvāniyyih) [alchemical] operations and those external (barrāniyyih) they expounded them. [5] Wherefore is the [alchemical] exposition of matters external (barrāniyyih) an expression of the ciphers, signs, allusions, metaphors and similitudes of the [alchemical initiates] sages (hukamā').

[5] They, for example, made mention of "gold" (dhahab ). [6] Gold [normally] signifies the kind of gold which exists in a particular [earthly] mine (ma`dan-i makhṣūṣ). [7] But since there is analogy and likeness in terms of color and nature between internal gold (dhahab-i javvāniyya) and external gold (dhahab-i barrāniyya) they simply spoke about "gold". [8] Inasmuch as the people never discovered the real intention [of the sages] they wasted years of their lives occupied with their own idle fancies. [9] In regret they lived and in regret they went about for they never did attain the [alchemical] goal. [10] Their [ the sages] "gold" both  is gold and it is not gold. [11] Their moon is the moon and it is not the moon. Thus they [ the Sages] said: `Our gold is not ordinary gold and it is likewise with silver.' [12] In spite of this most of the servants [of God] wasted their lives in darkness about the [true sense of the] external (barrāniyya) [alchemical] operations and failed to attain the authentic daybreak.

[V]

[1] As for that which they designated internal [gold] (javvāniyyih). [2] This should be viewed in terms of the four elements being hidden in a single reality (sha'y wāḥid) and which they have interpreted as being the [philosophers'] "Stone" (hajar). [3] After differentiation (tafṣīl) on the part of these possessed of insight this same interior [gold] (javvāniyyih) becomes exterior [gold] (barrāniyyih). [4] While the four elements (ṭaba'ī`-yi arba`ih) are concealed in the interior of their own mine [metal] (ma`dan') and are inseparable the term internal [gold] (javvāniyyih) is conferred upon it [the gold? "Stone"]. [5] Then, after outward combination and differentiation the name external [gold] (barrāniyya) is conferred upon it [the gold? "Stone"].

[6] On this level external [gold] (barrāniyyih) is the essence (`ayn) of internal [gold] (javvāniyyih) and internal [gold] (javvāniyyih) the spirit (nafs) of external [gold] (barrāniyyih). [7] But some among the sages [alchemical initiates] (ḥukamā'), with respect to the four elements and the four elevated and ancient natures which are concealed and treasured up in the essence of the [philosophers'] "Stone" (nafs-i ḥajar), observed and made mention of realities closely related and connected on a surface level and thus named it external [gold] (barrāniyyih). [8] In such summary fashion was that "gold" [philosophers Stone] made mention of [by the alchemical initiates, the sages].

[VI]

[1] The intention of pre-existence (qidam) is pre-existence in time (qidam-i zamānī) not [that pre-existence which is] essential (dhatī) since priority (masbīq) in this case has a cause (`illat). [3] Exalted be He above that which belongs to the sphere of origination (al-ḥudūth). [4] We bear witness that the Logos-Self of the Pre-Existent [Deity](nafs al-qidam), which has been understood by such as are nigh unto God and by the sincere ones who have been called into being on His [God's] part. [5] He [God Himself] has ever been sanctified above the notion of pre-existence (al-qidam) and origination (al ḥudūth). [6] Supremely Holy is He [God] above being described or elucidated. [7] That [reality] which He [God] hath named His "Logos-Self" (nafsahu) relates to the [Divine] Names and Attributes (al-asmā' wa'l-ṣifāt) [which are originated]. [8] This is an expression of His [God's] Grace unto phenomenal existence (al-akwān). [9] Exalted be the All Merciful [God in His essence] far above that which He hath ordained for phenomenal existence (al akwān). [10] He, verily, is the Mighty, the Munificent.

[VII]

[1] Then know O questioner, that the basis of the [alchemical] task is the true understanding of the [philosophers'] Stone (ḥajar) and the differentiation of that which is hidden within it; its purification (tathīr) and unification (tazwīj). [2] The spirit of the Stone (nafs-i ḥajar) ought, through the instrumentality of its own self, to effect the purification (tathīr) and differentiation (tafṣīl) of the Stone (ḥajar). [3] For, if there be external interference the [desired alchemical] blending (mizāj) will prove difficult.

[VIII]

[1] So take hold of the [philosophers'] Stone and, through the Azrael of Torment (`izrā'īl-i `azāb [the Angel of Death], cause the "soul" (al-rūh) and "spirit" (al-nafs) to emerge from it [the "Stone"]. [2] Then strive to purify it ["the Stone"] such that it is cleansed and purified of those impurities that inhibit the alchemical reconstitution (tadbīr-i `amaliyyIih; within the "Stone"). [3] And then return again that which hath been extracted [from the "Stone"] to the body (jasad; or substance [of the "Stone"]) so that, through the confirmations of the Israfil of the Spirit (israfil-i rūḥ), that dead body (jasad-i murdih) is brought to life. [4] [Then] Thou shalt observe a wondrous creation,  "So blessed be God, the best of Creators" (Q.X:Xx) for the "body" (jasad) cannot receive a contrary "spirit" (rūḥ-i ghayr) nor likewise, the "spirit" (rūh) receive a contrary "body" (jasad). [5] This is the Truth and no doubt is there about it. [6] Although this "soul" (rūḥ) and "spirit" (nafs ) appear to be two realities after the [alchemical] differentiation they are really united in substance (ḥaqīqat) and essence (dhāt) and are but a single reality.

[IX]

To be corrected and continued....