The Hermeneutics of Spirit. What does it mean to read a text spiritually—not just for information, but for transformation?
In my blog, A Landscape of Light: Understanding the Kingdom of Abha, I introduced my new project exploring Jean-Marc Lepain’s study on Baha’u’llah’s philosophy: Archeology of the Kingdom of God. I began the project with chapter 2 because it was the easiest chapter to understand. Now it’s time to tackle the more difficult concepts.
I begin here with the concept of hermeneutics, which Lepain discusses in the introduction to his Archeology study.
What is Hermeneutics?
Yes, hermeneutics is a frightening word to look at, but it’s worthwhile to try to make sense of it.
Hermeneutics (noun): the art of interpretation, especially of texts.
In philosophy and theology, hermeneutics often refers to the way meaning is shaped by context, perspective, and the reader’s engagement.
During Lepain’s study of Baha’u’llah’s philosophy, he found that hermeneutics played a major role in the way Baha’u’llah used language. As a result, the introduction to Lepain’s work places significant emphasis on the concept of hermeneutics and how it figures in Baha’u’llah’s writings.
How Does Baha’u’llah Use Hermeneutics?
Lepain’s introduction isn’t what you’d expect. He doesn’t begin with an overview of key Baha’i doctrines or a summary of Baha’i teachings. Instead, he invites the reader into a new kind of reading experience—one that pays close attention to how Baha’u’llah uses language.
Take, for example, the word jabarut. Baha’u’llah uses this word often. It means power, and it is one of the five worlds in the “five divine presences” in Sufism: nasut (human), malakut (kingdom), jabarut (power), lahut (divine), and hahut (divine essence). In this context, jabarut is understood to be an ontological category—referring to a real world in creation.
Consequently, people familiar with the term’s Sufi context often assume that when Baha’u’llah uses jabarut, he is referring to a particular realm in creation. Lepain says this assumption is incorrect. It is understandable, but unjustified. As you can see, this has important consequences for how we read a text.
Lepain argues that when Baha’u’llah uses jabarut, he is essentially using it as an ordinary adjective. From this perspective, Baha’u’llah is poetically signaling that something possesses the quality of power associated with jabarut—such as the spiritual intensity of a moment, a person, a realm, or a relationship.
For this reason, Lepain asserts that Baha’u’llah uses language “hermeneutically,” indicating that the meaning of his words isn’t fixed; it is relational, depending on the context in which the words appear.
Examples of Hermeneutics at Work
Baha’u’llah’s use of language is analogous to our use of the English word “heaven.” In one sense, Heaven refers to a realm of creation. But if I say that my home is heaven, I’m not claiming it is the heavenly realm—I’m saying it has heavenly qualities.
Another way to look at it is to say that Baha’u’llah uses terms like a poet painting with light. For example, a painter will use the color red, but mix it with other colors and vary its shades and intensities depending on its role in the painting. Likewise, a poet manipulates words by placing them in diverse forms and locations, thereby creating intended meaning and allusion.
Lepain suggests that Baha’u’llah uses traditional Islamic terms (and, by implication, other terms as well) in this way. He doesn’t use them like a philosopher laying out a cosmological system. He uses them to evoke qualities rather than define categories.
A New Kind of Reading
In Lepain’s framing, hermeneutics describes a way of engaging with Baha’u’llah’s text. It reframes reading so that it becomes an act of spiritual agency. Instead of the words dictating the exact meaning of the text, they leave the meaning open—suggestive and allusive—so the reader can decide what it means for them. The reader participates in the creation of meaning. The reader becomes a co-walker in the terrain the text reveals.
With this method of reading, the meaning of the text becomes dynamic. It arises through the relationship between the text, the reader, and the spiritual moment. The reader is encouraged to notice how the terms shape the meaning of the passage. The reading experience becomes one of attunement, where the reader feels their way into truth. What you notice, what you feel, what you understand will depend on your posture. A sunrise isn’t just photons—it’s a symbol, a mood, a horizon, a moment of invitation. Its meaning shifts depending on whether you’re grieving, celebrating, praying, or journeying. The same verse might comfort one day and confront the next—not because the words have changed, but because the reader has.
In this way, the Word is no longer a static truth. It responds to the soul’s condition. It’s personalized for each individual. And the reader becomes a participant in its unfolding.
Now Available on Patreon
If you’re interested in reading more about Baha’u’llah’s philosophy, you can explore the full introduction to Lepain’s Archeology of the Kingdom of God. I’ve shared:
- Section-by-section summaries of the introduction
- An essay presenting an overview of the ideas found in the introduction
They’re now available on Patreon—a quiet archive for seekers and co-walkers.