The Seven Valleys and the Four Valleys
Category: Bahá’í
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The Seven Valleys is a book written in Persian by Bahá’u’lláh, the founder of the Bahá’í Faith. The Four Valleys was also written by Bahá’u’lláh and the two books are usually published together under the title The Seven Valleys and the Four Valleys. The two books are distinctly different and have no direct relation. The Seven Valleys was written around 1860 in Baghdad after Bahá’u’lláh had returned from the Sulaymaniyah region in Kurdistan. The work was written in response to questions posed by Shaykh Muhyi’d-Din, a judge, who was a follower of the Qádiríyyih Order of Sufism. About the time of writing to Bahá’u’lláh, he quit his job, and spent the rest of his life wandering around Iraqi Kurdistan. The Four Valleys was written around 1857 in Baghdad, in response to questions of Shaykh ‘Abdu’r-Rahman-i-Talabani, the honored and indisputable leader of the Qádiríyyih Order of Sufism.

The Seven Valleys
and the Four Valleys


The Seven Valleys

An exposition of the mysteries enshrined in the stages of ascent for them that seek to journey unto God, the Almighty, the Ever-Forgiving


PRAISE be to God Who hath made being to come forth from nothingness; graven upon the tablet of man a measure of the mysteries of His eternity; taught him from the storehouse of divine utterance that which he knew not; made him a perspicuous book unto such as have believed and surrendered their souls; given him to behold, in this dark and ruinous age, a new creation within all things; and caused him to speak forth, from the midmost heart of eternity, and in a new and wondrous voice, embodied in the most excellent Temple. And all to this end: that every man may testify, in himself and by himself, before the Seat of the revelation of his Lord, that there is none other God but Him; and that all may reach that summit of realities where none shall contemplate anything but that he shall perceive God therein. This is the vision of the splendours which have been deposited within the realities of all things; for otherwise He, exalted be His glory, is entirely sanctified above being seen or witnessed: “No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving.”

And I praise and glorify that primal Sea which hath branched out from the ocean of the unseen Essence, and that primal Morn which hath broken forth upon the horizon of Singleness, and that primal Sun which hath risen in the heaven of everlasting splendour, and that primal Fire which was kindled from the Lamp of eternity within the Niche of oneness: He Who is called “Aḥmad” in the kingdom of the exalted ones, and “Muḥammad” amongst the concourse of the favoured ones, and “Maḥmúd” in the realm of the sincere; and in the hearts of the knowing, “whichsoever ye call upon, most beauteous are His names.” And upon His kindred and His companions be abundant, abiding, and eternal peace!

To continue: I have hearkened to the song of the nightingale of knowledge upon the twigs of the tree of thine inmost being, and to the cooing of the dove of certitude upon the branches of the bower of thine heart. Methinks I inhaled the fragrance of purity from the raiment of thy love and, in perusing thy letter, attained thy very presence. I noted, moreover, thine allusions to thy death in God and thy life through Him, and the love thou dost cherish for the beloved of the Lord and for the Manifestations of His names and the Exponents of His attributes. I have purposed, therefore, to acquaint thee with holy and resplendent tokens from the realms of might and glory, that haply they may draw thee nigh unto the court of holiness, nearness, and beauty, and draw thee to a station wherein thou shalt see naught in all existence but the hallowed Countenance of thy Beloved, and wilt behold all of creation as a day wherein none was deemed worthy of mention.

Of this did the nightingale of oneness sing in the garden of his mystical treatise, saying, “And there shall appear upon the tablet of thine heart an inscription of the subtle mysteries of the verse ‘Fear ye God; God will teach you’, and the bird of thy spirit shall recall the sanctuaries of ancient splendour, and soar upon the wings of longing into the heaven of the command ‘Walk the beaten paths of thy Lord’, and partake of the choice fruits of communion in the gardens of the utterance ‘Feed, moreover, on every kind of fruit.’”

By My life, O friend! Wert thou to taste the fruits of these verdant trees that spring from the soil of true understanding, once the effulgent light of His Essence hath been reflected in the Mirrors of His names and attributes, yearning would seize the reins of patience and restraint from out thy hand and stir thy spirit into commotion with the splendours of His light. It would draw thee from this abode of dust unto thy true and heavenly habitation in the midmost heart of mystic knowledge, and raise thee to a station wherein thou wilt soar in the air even as thou treadest upon the earth, and wilt walk upon the water even as thou movest over the land. Wherefore, may it rejoice me, and thee, and whosoever mounteth into the heaven of knowledge, and whose heart hath been revived by the breezes of certitude that waft from the Sheba of the All-Merciful upon the meadow of his inner being. Peace be upon him who followeth the way of guidance!

And further: the stages that mark the wayfarers’ journey from their mortal abode to the heavenly homeland are said to be seven. Some have referred to them as seven valleys, and others, as seven cities. And it is said that until the wayfarer taketh leave of self and traverseth these stages, he shall never attain the ocean of nearness and reunion nor taste of the matchless wine.

The first is the VALLEY OF SEARCH. The steed of this valley is patience; without patience the wayfarer on this journey will reach nowhere and attain no goal. Nor should he ever become downhearted: If he strive for a hundred thousand years and yet fail to behold the beauty of the Friend, he should not falter. For those who seek the Kaaba of “for Us” rejoice in the tidings “In Our ways shall We assuredly guide them.” In their search, they have stoutly girded up the loins of service and at every moment journey from the plane of heedlessness into the realm of search. No bond shall hold them back and no counsel deter them.

It is incumbent upon these servants to cleanse the heart, which is the wellspring of divine treasures, of every marking; turn away from imitation, which is following the traces of their forefathers; and shut the door of friendship and enmity upon all the people of the earth.

In this journey the seeker reacheth a station wherein he seeth all created things wandering distracted in search of the Friend. How many a Jacob will he see searching after his Joseph, how many a lover will he behold hastening towards the Well-Beloved; a world of adoring souls will he witness tracing the path of the Adored One! At every moment he findeth a weighty matter, in every hour he becometh aware of a new mystery; for he hath severed his heart from both worlds and set out for the Kaaba of the Beloved. At every step, aid from the invisible Realm will attend him and the fervour of his search will grow.

One must judge of search by the standard of the Majnún of love. It is related that one day they came upon Majnún sifting the dust, his tears flowing down. They asked, “What doest thou?” He said, “I seek for Laylí.” “Alas for thee!” they cried, “Laylí is of pure spirit, yet thou seekest her in the dust!” He said, “I seek her everywhere; haply somewhere I shall find her.”

Yea, though to the wise it be shameful to seek the Lord of Lords in the dust, yet this betokeneth intense ardour in searching. “Whoso seeketh out a thing and persisteth with zeal shall find it.”

The true seeker hunteth naught but the object of his quest, and the sincere lover hath no desire save reunion with his beloved. Nor shall the seeker reach his goal unless he sacrifice all things. That is, whatever he hath seen, and heard, and understood — all he must set at naught with “no God is there”, that he may enter into the realm of the spirit, which is the city of “but God”. Labour is needed, if we are to seek Him; ardour is needed, if we are to drink the nectar of reunion with Him; and if we taste of this cup, we shall cast away the world.

On this journey the wayfarer dwelleth in every abode, however humble, and resideth in every land. In every face he seeketh the beauty of the Friend; in every region he searcheth after the Beloved. He joineth every company and seeketh fellowship with every soul, that haply in some heart he may discern the secret of the Beloved, or in some face behold the beauty of the Adored One.

And if, by the help of the Creator, he findeth on this journey a trace of the traceless Friend, and inhaleth the fragrance of the long-lost Joseph from the heavenly herald, he shall straightway step into the VALLEY OF LOVE and be consumed in the fire of love. In this city the heaven of rapture is upraised, and the world-illuming sun of yearning shineth, and the fire of love is set ablaze; and when the fire of love is ablaze, it burneth to ashes the harvest of reason.

Now is the wayfarer oblivious of himself, and of aught besides himself. He seeth neither ignorance nor knowledge, neither doubt nor certitude; he knoweth not the morn of guidance from the night of error. He fleeth from both unbelief and faith, and findeth in deadly poison his heart’s relief. Wherefore ‘Aṭṭár saith:

For the infidel, error — for the faithful, faith;

For ‘Aṭṭár’s heart, an atom of thy pain.

The steed of this valley is pain, and if there be no pain this journey will never end. In this plane the lover hath no thought save the Beloved, and seeketh no refuge save the Friend. At every moment he offereth a hundred lives in the path of the Loved One, at every step he throweth a thousand heads at His feet.

O My brother! Until thou enter the Egypt of love, thou shalt never gaze upon the Joseph-like beauty of the Friend; and until, like Jacob, thou forsake thine outward eyes, thou shalt never open the eye of thine inward being; and until thou burn with the fire of love, thou shalt never find thyself in true yearning’s embrace.

A lover feareth nothing and can suffer no harm: Thou seest him chill in the fire and dry in the sea.

A lover is he who is chill in hellfire;

A knower is he who is dry in the sea.

Love accepteth no existence and wisheth no life: In death it seeth life, and in shame it seeketh glory. To merit the madness of love, one must abound in sanity; to merit the bonds of the Friend, one must be free in spirit. Blessed the neck that is caught in His noose, and happy the head that falleth on the dust in the path of His love. Wherefore, O friend, renounce thy self, that thou mayest find the Peerless One; and soar beyond this mortal world, that thou mayest find thy nest in the abode of heaven. Be as naught, if thou wouldst kindle the fire of being and be fit for the pathway of love.

Ne’er will love allow a living soul to tread its way;

Ne’er will the falcon deign to seize a lifeless prey.

Love setteth a world aflame at every turn and layeth waste every land wherein it raiseth its banner. Being hath no existence in its kingdom; the wise wield no command within its realm. The leviathan of love swalloweth the master of reason and slayeth the lord of knowledge. It drinketh the seven seas, but its heart’s thirst is still unquenched and it asketh, “Is there yet any more?” It shunneth its own self and draweth away from all on earth.

Love’s a stranger to earth and heaven too;

In him are lunacies seventy and two.

Love hath bound a myriad victims in its fetters and pierced a myriad wise men with its arrow. Know that every redness thou seest in the world is from its wrath, and every paleness in men’s cheeks is from its poison. It yieldeth no remedy but death and walketh not save in the valley of extinction; yet sweeter than honey is its venom upon the lover’s lips, and fairer its deadly sting, in the seeker’s sight, than a hundred thousand lives.

Wherefore must the veils of the satanic self be burned away in the fire of love, that the spirit may be cleansed and refined, and thus may apprehend the station of Him but for Whom the world would not have been created.

Kindle the fire of love and burn away all things;

Then set thy foot into the land of the lovers.

And if, confirmed by the Creator, the lover escapeth the claws of the eagle of love, he will enter the REALM OF KNOWLEDGE and come out of doubt into certitude, and turn from the darkness of wayward desire to the guiding light of the fear of God. His inner eye will open and he will privily converse with his Beloved; he will unlock the gates of truth and supplication and shut the doors of idle fancy. He in this realm is content with the divine decree, and seeth war as peace, and in death findeth the meaning of everlasting life. With both inward and outward eyes he witnesseth the mysteries of resurrection in the realms of creation and in the souls of men, and with a spiritual heart apprehendeth the wisdom of God in His endless manifestations. In the sea he findeth a drop, in a drop he beholdeth the secrets of the sea.

Split the atom’s heart, and lo!

Within it thou wilt find a sun.

Gazing with the eye of absolute insight, the wayfarer in this valley seeth in God’s creation neither contradiction nor incongruity, and at every moment exclaimeth, “No defect canst thou see in the creation of the God of mercy. Repeat the gaze: Seest thou a single flaw?” He beholdeth justice in injustice, and in justice, grace. In ignorance he findeth many a knowledge hidden, and in knowledge a myriad wisdoms manifest. He breaketh the cage of the body and the hold of the passions, and communeth with the denizens of the immortal realm. He scaleth the ladders of inner truth and hasteneth to the heaven of inner meanings. He rideth in the ark of “We will surely show them Our signs in the world and within themselves”, and saileth upon the sea of “until it become plain to them that it is the truth”. And if he meeteth with injustice he shall have patience, and if he cometh upon wrath he shall manifest love.

There was once a lover, it is said, who had sighed for long years in separation from his beloved, and wasted in the fire of remoteness. From the rule of love, his breast was void of patience and his body weary of his spirit; he reckoned life without her as a mockery, and the world consumed him away. How many a day he found no respite from his longing; how many a night the pain of her kept him from sleep. His body was worn to a sigh, and his heart’s wound had turned him to a cry of sorrow. A thousand lives would he freely have given for one taste of the cup of her presence, and yet even this was not within his reach. The doctors knew no cure for him, and companions avoided his company; yea, physicians have no remedy for one sick of love, unless the favour of the beloved deliver him.

At last the tree of his longing yielded the fruit of despair, and the fire of his hope fell to ashes. Then one night he could bear life no more, and he left his house for the marketplace. On a sudden, a watchman followed after him. He broke into a run, with the watchman in swift pursuit; then other watchmen came together and barred every passage to the weary one. And that wretched one cried from his heart, and ran here and there, and moaned to himself, “Surely this watchman is ‘Izrá’íl, my angel of death, following so fast upon me, or he is a tyrant of men, prompted by hatred and malice.” His feet carried him on — that hapless one bleeding with the arrow of love — while his heart lamented. Then he came to a garden wall, and with untold pain and trouble he scaled it. He saw that it was very high; yet, forgetting his life, he threw himself down into the garden.

And there he beheld his beloved with a lamp in her hand, searching for a ring she had lost. When the heart-surrendered lover looked upon his ravishing love, he drew a great breath and lifted his hands in prayer, crying, “O God! Bestow honour upon the watchman, and riches and long life. For the watchman was Gabriel, guiding this poor one; or he was Isráfíl, bringing life to this wretched one!”

Indeed, his words were true; for he had found many a secret justice in this seeming tyranny of the watchman, and had seen how many a mercy lay hid behind the veil. In one stroke of wrath, the guard had joined one who was athirst in the desert of love to the sea of the beloved, and dispelled the darkness of separation with the shining light of reunion. He had led one who was afar to the garden of nearness, and guided an ailing soul to the heart’s physician.

Now if the lover could have seen the end, he would from the beginning have blessed the watchman, prayed God on his behalf, and seen his tyranny as justice; but since the end was veiled to him, he lamented and made his plaint in the beginning. Yet those who journey in the garden land of true knowledge, since they see the end in the beginning, behold peace in war and conciliation in enmity.

Such is the state of the wayfarers in this valley, but the people of the valleys above this see the end and the beginning as one. Nay, they see neither “beginning” nor “end” and witness neither “first” nor “last”. Nay rather, the denizens of the city of immortality, who dwell in the celestial garden, see not even “neither first nor last”: They fly from all that is first and repulse all that is last. For these have passed over the worlds of names and, swift as lightning, fled beyond the worlds of attributes. Thus is it said: “The perfection of belief in Divine Unity is to deny Him any attributes.” And they have made their dwelling-place in the shadow of the Divine Essence.

Wherefore Khájih ‘Abdu’lláh may God the Most High sanctify his blessed soul — hath made, in this connection, a subtle point and spoken an eloquent word as to the meaning of “Guide Thou us on the straight path”, which is: “Show us the right way; that is, honour us with the love of Thine Essence, that we may be freed from occupation with ourselves and aught else save Thee, and may become wholly Thine; that we may know only Thee, and see only Thee, and think of none save Thee.”

Nay, they would even soar above this station, as it is said: “Love is a veil betwixt the lover and beloved.” “More than this I am not permitted to tell.”

At this hour the morn of true knowledge hath dawned and the lamps of wayfaring and wandering have been quenched.

Veiled from this was Moses too,

Despite His virtue and His light.

Then thou who hast no wings at all,

Abandon any hope of flight!

If thou be a man of communion and prayer, soar upon the wings of assistance from the holy ones, that thou mayest behold the mysteries of the Friend and attain the lights of the Beloved: “Verily, we are God’s, and to Him shall we return.”

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. With the ear of God he heareth; with the eye of God he beholdeth the mysteries of divine creation. He steppeth into the inner sanctuary of the Friend and, as an intimate, shareth the pavilion of the Well-Beloved. He stretcheth forth the hand of truth from the sleeve of the Absolute and revealeth the mysteries of divine power. He seeth in himself neither name nor fame nor rank, but findeth his own praise in the praise of God, and in the name of God beholdeth his own. To him “all songs are from that sovereign King” and every melody from Him. He sitteth on the throne of “Say, all things are of God” and reclineth upon the seat of “There is no power nor strength but in God alone.” He looketh upon all things with the eye of Unity, and seeth the effulgent rays of the Sun of Truth shining from the dayspring of the Divine Essence upon all created things alike, and beholdeth the lights of Unity reflected upon all creation.

It is known to thine eminence that all the variations which the wayfarer in the stages of his journey beholdeth in the realms of being proceed from his own vision. We shall give an example of this, that the meaning may become fully clear. Consider the visible sun: Although it shineth with the same radiance upon all existence, and at the behest of the Lord of Revelation bestoweth light on all things, yet in each place it becometh manifest and sheddeth its bounty according to the potentialities of that place. For instance, in a mirror it reflecteth its own disk and shape, and this is due to the clarity of the mirror itself; through a crystal it maketh fire to appear; and in other things it showeth only the effect of its shining, but not its full disk. And yet, through that effect, by the command of the Creator it traineth each thing according to the capacity of that thing, even as thou dost observe.

In like manner, colours become visible in each object according to its nature. For instance, in a yellow glass the rays shine yellow; in a white glass they are white; and in a red glass red rays are visible. These variations proceed from the object itself, not from the light. And if a place be shut away from the light, as by walls and a roof, it will be entirely bereft of the light of the sun and deprived of its rays.

Thus it is that certain feeble souls have confined the wide expanse of knowledge within the walls of self and passion, and beneath the cloak of ignorance and blindness, and have thereby veiled themselves from the light of the mystic Sun and the mysteries of the eternal Beloved. They have strayed far from the gem-like wisdom of the resplendent Faith of the Lord of the Messengers, have been shut out of the inner court of the All-Beauteous, and have been banished from the Kaaba of glory. Such is the worth of the people of this age!

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