originally compiled by Marian C. Lippitt

edited and updated by J. Michael Kafes

©2004 by The Foundation for the Investigation of Reality

Copyrightholder contact information:

The Foundation for the Investigation of Reality

P.O. Box 202

Eliot, Maine 03903

U.S.A.

e-mail: info@investigatereality.org

web site: http://www.investigatereality.org

Acknowledgements

The prior (unpublished) version of this compilation, titled Reality and the Worlds of God, was created in 1968 by Marian Crist Lippitt. This updated and revised version, titled Reality, Soul, and the Worlds of God, has been compiled by J. Michael Kafes. It reflects all the latest translations of the Bahá’í Writings which are available in English as of the year 2003 A.D.

J. Michael Kafes undertook revising and computerizing this compilation at the request of The Foundation for the Investigation of Reality (FIR).

FIR wishes to recognize the assistance of its board members and certain individuals who helped J. Michael Kafes with proof-reading, critiquing, and due diligence: ....

(names to be filled in)

Foreword

The purpose of this compilation of the Bahá’í writings is to organize these writings in such a fashion as to set forth an ontological and cosmological paradigm of all existence or reality. To accomplish this awesome task within the defined confines of a Bahá’í compilation is supremely challenging.

A distinctive feature of this compilation is that it is not a comprehensive compilation, but rather, a representative compilation. This is after all, a compilation on "reality, soul, and the worlds of God," a very encompassing topic. If all the relevant quotes in the writings were placed under each subject heading, this compilation would assume encyclopedic proportions and be very unwieldy. The task of organizing or indexing all the Bahá’í writings into such an ontological or cosmological paradigm is actually another project which has been underway, and is known as The Master Index of the Bahá’í Writings, or more informally, The Worlds of God Index. In a sense, this compilation can be viewed as a mini-Worlds of God Index.

To facilitate a better understanding of this paradigm of reality, a companion study guide is in the works. A study guide, unlike a compilation, can be in the author’s own words. This study guide can summarize the selections in the compilation and refer to them as the supporting quotations for each concept.

This compilation is also intended to be a reference book cited in other publications and course materials to be produced by the Foundation for the Investigation of Reality, a Bahá’í inspired non-profit organization dedicated to answering the need identified by the Universal House of Justice:

It can be argued that there are multiple ways to organize the writings into an overall paradigm of reality. The method used by this compilation and by the indexing techniques used in the Worlds of God Index are not an official authoritative method approved by any Central Figure or Institution in the Bahá’í Faith. However, given that such an authoritative method is non-existent, the method presented is one insightful way in which such indexing and organizing can be done, and it works and makes sense! In fact, the act of making sense of the writings and applying them in a holistic-like way is encouraged in the writings themselves.

The study of truth or reality and the term "divine philosophy" are inter-related. The term "divine philosophy" might invoke in the reader an impression of a science which hair-splittingly begins in words and ends in words, with no practical relevance to real life, and a science solely for scholarly intellectuals. A close study of the uses of this term in the Bahá’í Writings however reveals that the intended meaning of this term is inherently experiential, and meant for everyone.

The individual’s pursuit and study of "divine philosophy" is conditioned on his or her carrying out the first principle of Bahá’u’lláh, which is the obligation of each individual to independently and unfetteredly investigate reality and truth for oneself (with emphasis in bold where appropriate):

Since the ability to investigate reality in such a fashion is of such primal importance, it is natural to assume that we need an objective framework or paradigm in which to conduct our investigation. For that objectivity, it makes sense to look at what God has revealed for us through His Prophets rather than what our fellow human beings have devised:

Bahá’u’lláh wrote: "The sages aforetime acquired their knowledge from the Prophets, inasmuch as the latter were the Exponents of divine philosophy and the Revealers of heavenly mysteries."

We are told immerse ourselves in the creative Word, to meditate and concentrate on it, to unravel secrets⁶ and obtain insights into the world’s problems⁸ and act on that new found understanding. To do that, we need to heed Bahá’u’lláh’s counsel, "behold My Revelation through Mine eyes." "Were ye to behold Him with the eyes of another, ye would never recognize and know Him."

We therefore must use the standard of the writings to come up with a paradigm of existence:

By systematizing the Bahá’í writings to come up with a non-authoritative paradigm of existence instead of systematizing a paradigm of existence from purely human sources, we can study and apply this science (divine philosophy) in our lives very effectively. The application of this science, however, is beyond the scope of this compilation. This compilation, rather, is intended to be the underlying reference work for courses and other publications intended for your spiritual upliftment, personal transformation or self-help / self-improvement. Studying this compilation in and of itself however is also a very effective deepening technique for obtaining insights about where (and why, and how, etc.) you and everything else fits in God’s plan of creation.

With that said, there are also two important generic topics to be addressed regarding the quotes of any Bahá’í compilation: the issue of "authentication" and the issue of "authorized translations."

An authenticated text simply means there is an original Persian or Arabic manuscript for the text in question, that it was verified to be genuine (not fake) by Shoghi Effendi or the research department of the Universal House of Justice, and that there is an "authorized" (see below for definition of "authorized") English translation of that manuscript.

An authorized translation is one done by Shoghi Effendi or by the research department at the World Center and approved by the Universal House of Justice. There are exceptions to this rule where a passage or a Tablet has been translated by an individual other than the Guardian and that translation has been accepted as authorized by the Universal House of Justice. The final determination that a translation can be considered authorized rests solely with the Universal House of Justice.

Regarding the talks of ‘Abdu’l-Bahá, the Research Department of the Universal House of Justice wrote:

In this compilation, all the writings of Bahá’u’lláh and the Báb are from authorized translations of authenticated Tablets, with the exception of several quotes from the book Bahá’í World Faith in which Bahá’u’lláh was quoted.

Of the publications which quote ‘Abdu’l-Bahá, The Secret of Divine Civilization, Selections from the Writings of ‘Abdu’l-Bahá, Some Answered Questions, and Tablet to August Forel are authorized translations from authenticated tablets and talks.

The talks attributed to ‘Abdu’l-Bahá which are found in Paris Talks and Promulgation of Universal Peace are not authorized translations. Some of these talks do have Persian originals, but these Persian originals were not used to create the English translation. These books therefore cannot be considered authorized translations.

Regarding the compilation Bahá’í World Faith, many of the quotes have been superceded by newer translations. I have quoted from this publication where there is no other occurrence of them in newer translations. Some of the quotes in that compilation which have not been re-translated and re-published are in fact authenticated and authorized translations, however, instead of researching the matter at this time, I have chosen to conservatively label all of Bahá’u’lláh’s and ‘Abdu’l-Bahá’s quotes in Bahá’í World Faith as unauthenticated.

In this compilation, under each topic heading, the authorized translations of ‘Abdu’l-Bahá’s writings are quoted before the authorized translations of His talks. These are then followed by His unauthorized writings and talks. The unauthorized translations are prefaced with the phrase "no authority" in editorial brackets [] for ease of reader identification.

Shoghi Effendi and the Universal House of Justice have allowed unauthorized translations of books to be printed and used:

On those grounds such quotes are included in this compilation; however the quotes carry less weight than certifiably authenticated writings and authorized translations, which is why they are visibly segregated in the text of this compilation.

Enjoy your immersion in this compilation!

J. Michael Kafes

on behalf of

The Foundation for the Investigation of Reality

P.O. Box 202

Eliot, ME 03903

U.S.A.

E-mail: info@investigatereality.org

http://www.investigatereality.org

I. Introduction to Reality *

II. Three Conditions of Existence in Reality *

III. The Reality of the Soul — Understanding Your True Self *

IV. The Workshop of Interacting Souls *

[from the Writings of Bahá’u’lláh:]

#1. And in the fourth Gospel, according to John, it is recorded: .... "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."[John 14:26] .... And: "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come."[John 16:13]

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 11, pp. 9-10)

#2. ....the fingers of divine power have unlocked the portals of the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and inspired the essence of all created things, in such wise that in each and every thing a door of knowledge hath been opened, and within every atom traces of the sun hath been made manifest.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 28, pp. 27-28)

#3 ....God....hath in every age and cycle, in conformity with His transcendent wisdom, sent forth a divine Messenger to revive the dispirited and despondent souls with the living waters of His utterance, One Who is indeed the Expounder, the true Interpreter, inasmuch as man is unable to comprehend that which hath streamed forth from the Pen of Glory and is recorded in His heavenly Books. Men at all times and under all conditions stand in need of one to exhort them, guide them and to instruct and teach them. Therefore He hath sent forth His Messengers, His Prophets and chosen ones that they might acquaint the people with the divine purpose underlying the revelation of Books and the raising up of Messengers, and that everyone may become aware of the trust of God which is latent in the reality of every soul.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 161)

#4. By the righteousness of God! The Mother Book is made manifest, summoning mankind unto God, the Lord of the worlds, while the seas proclaim: The Most Great Ocean hath appeared, from whose waves one can hear the thundering cry: "Verily, no God is there but Me, the Peerless, the All-Knowing." And the trees raising their clamour exclaim: O people of the world! The voice of the Divine Lote-Tree is clearly sounding and the shrill cry of the Pen of Glory is ringing loud: Give ye ear and be not of the heedless. The sun is calling out: O concourse of the divines! The heaven of religions is split and the moon cleft asunder and the peoples of the earth are brought together in a new resurrection. Fear ye God and follow not the promptings of your passions, rather follow Him unto Whom have testified the Scriptures of God, the All-Knowing, the All-Wise.

The episode of Sinai hath been re-enacted in this Revelation and He Who conversed upon the Mount is calling aloud: Verily, the Desired One is come, seated upon the throne of certitude, could ye but perceive it. He hath admonished all men to observe that which is conducive to the exaltation of the Cause of God and will guide mankind unto His Straight Path.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from other Tablets" (excerpt #10), pp. 247-248)

#5. Seized with transports of joy, and raising high her voice, she [the mountain of Carmel, Israel] thus exclaimed: "....And when the hour at which Thy resistless Faith was to be made manifest did strike, Thou didst breathe a breath of Thy spirit into Thy Pen, and lo, the entire creation shook to its very foundations, unveiling to mankind such mysteries as lay hidden within the treasuries of Him Who is the Possessor of all created things."....

No sooner had her voice reached that most exalted Spot than We made reply: ....

"Call out to Zion, O Carmel, and announce the joyful tidings: He that was hidden from mortal eyes is come! His all-conquering sovereignty is manifest; His all-encompassing splendour is revealed. Beware lest thou hesitate or halt. Hasten forth and circumambulate the City of God that hath descended from heaven, the celestial Kaaba round which have circled in adoration the favoured of God, the pure in heart, and the company of the most exalted angels. Oh, how I long to announce unto every spot on the surface of the earth, and to carry to each one of its cities, the glad-tidings of this Revelation—a Revelation to which the heart of Sinai hath been attracted, and in whose name the Burning Bush is calling: ‘Unto God, the Lord of Lords, belong the kingdoms of earth and heaven.’ Verily this is the Day in which both land and sea rejoice at this announcement, the Day for which have been laid up those things which God, through a bounty beyond the ken of mortal mind or heart, hath destined for revelation...."

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Karmil" or "Tablet of Carmel", pp. 3-5)

#6. This is the Day in which the Ocean of knowledge hath lifted up its Voice and hath brought forth its pearls. Would that ye knew it! The heaven of the Bayán hath been raised up in truth at the behest of God, the Help in Peril, the Self-Subsisting. I swear by God! The Essence of knowledge exclaimeth and saith: Lo! He Who is the Object of all knowledge is come and through His advent the sacred Books of God, the Gracious, the Loving, have been embellished. Every revelation of grace, every evidence of goodly gifts emanateth from Him and unto Him doth it return.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (Excerpt #9), p. 245)

#7. The Eternal Truth is now come. He hath lifted up the Ensign of Power, and is now shedding upon the world the unclouded splendor of His Revelation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXV, p. 60)

#8. The Divine Springtime is come....

Attract the hearts of men, through the call of Him, the one alone Beloved. Say: This is the Voice of God, if ye do but hearken. This is the Day Spring of the Revelation of God, did ye but know it. This is the Dawning-Place of the Cause of God, were ye to recognize it. This is the Source of the commandment of God, did ye but judge it fairly. This is the manifest and hidden Secret; would that ye might perceive it. O peoples of the world! Cast away, in My name that transcendeth all other names, the things ye possess, and immerse yourselves in this Ocean in whose depths lay hidden the pearls of wisdom and of utterance, an ocean that surgeth in My name, the All-Merciful. Thus instructeth you He with Whom is the Mother Book.

The Best-Beloved is come. In His right hand is the sealed Wine of His name. Happy is the man that turneth unto Him, and drinketh his fill, and exclaimeth: "Praise be to Thee, O Revealer of the signs of God!" By the righteousness of the Almighty! Every hidden thing hath been manifested through the power of truth. All the favors of God have been sent down, as a token of His grace. The waters of everlasting life have, in their fullness, been proffered unto men. Every single cup hath been borne round by the hand of the Well-Beloved. Draw near, and tarry not, though it be for one short moment.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIV, pp. 27, 33-34)

#9. Through the might of God and His power, and out of the treasury of His knowledge and wisdom, I have brought forth and revealed unto you the pearls that lay concealed in the depths of His everlasting ocean. I have summoned the Maids of Heaven to emerge from behind the veil of concealment, and have clothed them with these words of Mine—words of consummate power and wisdom. I have, moreover, with the hand of divine power, unsealed the choice wine of My Revelation, and have wafted its holy, its hidden, and musk-laden fragrance upon all created things. Who else but yourselves is to be blamed if ye choose to remain unendowed with so great an outpouring of God’s transcendent and all-encompassing grace, with so bright a revelation of His resplendent mercy?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLIII, pp. 327-328)

#10. And when Thou didst purpose to make Thyself known unto men, Thou didst successively reveal the Manifestations of Thy Cause, and ordained each to be a sign of Thy Revelation among Thy people, and the Day-Spring of Thine invisible Self amidst Thy creatures, until the time when, as decreed by Thee, all Thy previous Revelations culminated in Him Whom Thou hast appointed as the Lord of all who are in the heaven of revelation and the kingdom of creation, Him Whom Thou hast established as the Sovereign Lord of all who are in the heavens and all who are on the earth. He it was Whom Thou hast determined to be the Herald of Thy Most Great Revelation and the Announcer of Thy Most Ancient Splendor.

(Bahá’u’lláh: Prayers and Meditations, Selection LXXVIII, pp. 128-129)

[from the Writings of ‘Abdu’l-Bahá:]

#11. O peoples of the world! The Sun of Truth hath risen to illumine the whole earth, and to spiritualize the community of man. Laudable are the results and the fruits thereof, abundant the holy evidences deriving from this grace. This is mercy unalloyed and purest bounty; it is light for the world and all its peoples; it is harmony and fellowship, and love and solidarity; indeed it is compassion and unity, and the end of foreignness; it is the being at one, in complete dignity and freedom, with all on earth.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #1, p. 1)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#12. The Sun of Truth appears again on the horizon of the world shining into the eyes of those who sleep, awaking them to behold the glory of a new dawn.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", p. 32)

#13. This is clearly the century of a new life, the century of the revelation of reality and, therefore, the greatest of all centuries.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "24 May 1912, Talk at Free Religious Association, or Unitarian Conference Boston, Massachusetts, from stenographic notes", p. 140)

#14. Praise be to God! The medieval ages of darkness have passed away and this century of radiance has dawned, this century wherein the reality of things is becoming evident.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "12 October 1912, Talk at Temple Emmanu-El, 450 Sutter Street, San Francisco, California, Notes by Bijou Straun", p. 369)

#15. ....the Lord of mankind has bestowed infinite bounties upon the world in this century of maturity and consummation. The ocean of divine mercy is surging, the vernal showers are descending, the Sun of Reality is shining gloriously. Heavenly teachings applicable to the advancement in human conditions have been revealed in this merciful age. This reformation and renewal of the fundamental reality of religion constitute the true and outworking spirit of modernism, the unmistakable light of the world, the manifest effulgence of the Word of God, the divine remedy for all human ailment and the bounty of eternal life to all mankind.

Bahá’u’lláh, the Sun of Truth, has dawned from the horizon of the Orient, flooding all regions with the light and life which will never pass away. His teachings...embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world....

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York, Notes by Edna McKinney", pp. 439-440)

[from the Writings of Bahá’u’lláh:]

#16. The Revelation which, from time immemorial, hath been acclaimed as the Purpose and Promise of all the Prophets of God, and the most cherished Desire of His Messengers, hath now, by virtue of the pervasive Will of the Almighty and at His irresistible bidding, been revealed unto men. The advent of such a Revelation hath been heralded in all the sacred Scriptures. Behold how, notwithstanding such an announcement, mankind hath strayed from its path and shut out itself from its glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection III, p. 5)

#17. Behold the disturbances which, for many a long year, have afflicted the earth, and the perturbation that hath seized its peoples. It hath either been ravaged by war, or tormented by sudden and unforeseen calamities. Though the world is encompassed with misery and distress, yet no man hath paused to reflect what the cause or source of that may be. Whenever the True Counsellor uttered a word in admonishment, lo, they all denounced Him as a mover of mischief and rejected His claim. How bewildering, how confusing is such behavior!

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXII, p. 218)

#18. Rely upon God, thy God and the Lord of thy fathers. For the people are wandering in the paths of delusion, bereft of discernment to see God with their own eyes, or hear His Melody with their own ears. Thus have We found them, as thou also dost witness. Thus have their superstitions become veils between them and their own hearts and kept them from the path of God, the Exalted, the Great.

(Bahá’u’lláh: "Tablet of Ahmad", published in Bahá’í Prayers (U.S. 2002), p. 310)

#19. It hath been demonstrated and definitely established, through clear evidences, that by "Resurrection" is meant the rise of the Manifestation of God to proclaim His Cause, and by "attainment unto the divine Presence" is meant attainment unto the presence of His Beauty in the person of His Manifestation. For verily, "No vision taketh in Him, but He taketh in all vision."^{(Qur’án 6:103)} Notwithstanding all these indubitable facts and lucid statements, they have foolishly clung to the term "seal," and remained utterly deprived of the recognition of Him Who is the Revealer of both the Seal and the Beginning, in the day of His presence.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 182, pp. 156-157)

#20. So great is the folly and perversity of the people, that they have turned their face toward their own thoughts and desires, and have turned their back upon the knowledge and will of God—hallowed and glorified be His name!

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 183, p. 158)

#21. Gracious God! how strange the way of this people! They clamour for guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its light. They behold the vernal showers descending upon them, and yet seek an evidence of that bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 230, p. 192)

#22. Moreover, observe how explicitly the enmity of the divines hath been mentioned in the books. Notwithstanding all these evident and significant traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and error. Despite these recorded traditions and revealed utterances, they speak only that which is prompted by their own selfish desires. And should the Essence of Truth reveal that which is contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will protest saying: "This is contrary to the sayings of the Imáms of the Faith and of the resplendent lights. No such thing hath been provided by our inviolable Law." Even so in this day such worthless statements have been and are being made by these poor mortals.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 270, p. 223)

#23. How sublime is the Utterance of Him Who is the Sovereign Truth and how abject are the idle contentions of the people! The accumulations of vain fancy have obstructed men’s ears and stopped them from hearing the Voice of God, and the veils of human learning and false imaginings have prevented their eyes from beholding the splendour of the light of His countenance.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Excerpts from Other Tablets" (Excerpt #8), pp. 240-241)

#24. Idle fancies have debarred men from the Horizon of Certitude, and vain imaginings withheld them from the Choice Sealed Wine.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 44)

#25. Some, deluded by their idle fancies, have conceived all created things as associates and partners of God, and imagined themselves to be the exponents of His unity. By Him Who is the one true God! Such men have been, and will continue to remain, the victims of blind imitation, and are to be numbered with them that have restricted and limited the conception of God.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIV, p. 166)

#26. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CVI, p. 213)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#27. God leaves not His children comfortless, but, when the darkness of winter overshadows them, then again He sends His Messengers, the Prophets, with a renewal of the blessed spring. The Sun of Truth appears again on the horizon of the world shining into the eyes of those who sleep, awaking them to behold the glory of a new dawn. Then again will the tree of humanity blossom and bring forth the fruit of righteousness for the healing of the nations. Because man has stopped his ears to the Voice of Truth and shut his eyes to the Sacred Light, neglecting the Law of God, for this reason has the darkness of war and tumult, unrest and misery, desolated the earth.

(‘Abdu’l-Bahá: Paris Talks, "The Sun of Truth, October 22nd", pp. 32-33)

#28. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss", p. 90)

#29. Imitation destroys the foundation of religion, extinguishes the spirituality of the human world, transforms heavenly illumination into darkness and deprives man of the knowledge of God. It is the cause of the victory of materialism and infidelity over religion; it is the denial of Divinity and the law of revelation; it refuses Prophethood and rejects the Kingdom of God.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "31 May 1912, Talk at Town Hall, Fanwood, New Jersey, From Persian Notes", p. 161)

#30. The greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "29 August 1912, Talk at Home of Madame Morey, 34 Hillside Avenue, Malden, Massachusetts, Notes by Edna McKinney", p. 291)

[from the Writings of Bahá’u’lláh:]

#31. O SON OF UTTERANCE! Turn thy face unto Mine and renounce all save Me; for My sovereignty endureth and My dominion perisheth not. If thou seekest another than Me, yea, if thou searchest the universe for evermore, thy quest will be in vain.

(Bahá’u’lláh: The Hidden Words, Arabic #15)

#32. Say: O ye lovers of the One true God! Strive, that ye may truly recognize and know Him, and observe befittingly His precepts. This is a Revelation, under which, if a man shed for its sake one drop of blood, myriads of oceans will be his recompense. Take heed, O friends, that ye forfeit not so inestimable a benefit, or disregard its transcendent station.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection III, pp. 5-6)

#33. No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised in the firmament of the Bayán.

The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the knowledge of the All-Glorious, can never quaff from the stream of divine knowledge and wisdom, can never enter the abode of immortality, nor partake of the cup of divine nearness and favour, unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 1-2, pp. 3-4)

#34. The essence of all that We have revealed for thee is Justice, is for man to free himself from idle fancy and imitation, discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 157)

#35. It is incumbent upon every man of insight and understanding to strive to translate that which hath been written into reality and action.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Lawh-i-Maqsúd" or "Tablet of Maqsúd", p. 166)

[from the Writings of the Báb:]

#36. The Commentary on the Súrih of Joseph had, in the first year of this Revelation, been widely distributed. Nevertheless, when the people realized that fellow supporters were not forthcoming they hesitated to accept it; while it never occurred to them that the very Qur’án whereunto unnumbered souls bear fealty today, was revealed in the midmost heart of the Arab world, yet to outward seeming for no less than seven years no one acknowledged its truth except the Commander of the Faithful [Imám ‘Alí]—may the peace of God rest upon him—who, in response to the conclusive proofs advanced by God’s supreme Testimony, recognized the Truth and did not fix his eyes on others. Thus on the Day of Resurrection God will ask everyone of his understanding and not of his following in the footsteps of others. How often a person, having inclined his ears to the holy verses, would bow down in humility and would embrace the Truth, while his leader would not do so. Thus every individual must bear his own responsibility, rather than someone else bearing it for him. At the time of the appearance of Him Whom God will make manifest the most distinguished among the learned and the lowliest of men shall both be judged alike. How often the most insignificant of men have acknowledged the truth, while the most learned have remained wrapt in veils. Thus in every Dispensation a number of souls enter the fire by reason of their following in the footsteps of others.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Persian Bayán", pp. 90-91, citing Váhid IV, Chapter 18)

[from the Writings of ‘Abdu’l-Bahá:]

#37. O People of Persia! Open your eyes! Pay heed! Release yourselves from this blind following of the bigots, this senseless imitation which is the principal reason why men fall away into paths of ignorance and degradation. See the true state of things.

(‘Abdu’l-Bahá: The Secret of Divine Civilization, p. 104)

#38. Soon will your swiftly-passing days be over, and the fame and riches, the comforts, the joys provided by this rubbish-heap, the world, will be gone without a trace. Summon ye, then, the people to God, and invite humanity to follow the example of the Company on high. Be ye loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the patrons of the disadvantaged. Think ye at all times of rendering some service to every member of the human race. Pay ye no heed to aversion and rejection, to disdain, hostility, injustice: act ye in the opposite way. Be ye sincerely kind, not in appearance only. Let each one of God’s loved ones centre his attention on this: to be the Lord’s mercy to man; to be the Lord’s grace. Let him do some good to every person whose path he crosseth, and be of some benefit to him. Let him improve the character of each and all, and reorient the minds of men. In this way, the light of divine guidance will shine forth, and the blessings of God will cradle all mankind: for love is light, no matter in what abode it dwelleth; and hate is darkness, no matter where it may make its nest. O friends of God! That the hidden Mystery may stand revealed, and the secret essence of all things may be disclosed, strive ye to banish that darkness for ever and ever.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #1, p. 3)

#39. O ye lovers of truth, ye servants of humankind!....

Ye observe how the world is divided against itself, how many a land is red with blood and its very dust is caked with human gore. The fires of conflict have blazed so high that never in early times, not in the Middle Ages, not in recent centuries hath there ever been such a hideous war, a war that is even as millstones, taking for grain the skulls of men. Nay, even worse, for flourishing countries have been reduced to rubble, cities have been levelled with the ground, and many a once prosperous village hath been turned into ruin. Fathers have lost their sons, and sons their fathers. Mothers have wept away their hearts over dead children. Children have been orphaned, women left to wander, vagrants without a home. From every aspect, humankind hath sunken low. Loud are the piercing cries of fatherless children; loud the mothers’ anguished voices, reaching to the skies.

And the breeding-ground of all these tragedies is prejudice: prejudice of race and nation, of religion, of political opinion; and the root cause of prejudice is blind imitation of the past—imitation in religion, in racial attitudes, in national bias, in politics. So long as this aping of the past persisteth, just so long will the foundations of the social order be blown to the four winds, just so long will humanity be continually exposed to direst peril.

Now, in such an illumined age as ours, when realities previously unknown to man have been laid bare, and the secrets of created things have been disclosed, and the Morn of Truth hath broken and lit up the world—is it admissible that men should be waging a frightful war that is bringing humanity down to ruin? No, by the Lord God!

....

There have issued, from His mighty Pen, various teachings for the prevention of war, and these have been scattered far and wide.

The first is the independent investigation of truth; for blind imitation of the past will stunt the mind. But once every soul inquireth into truth, society will be freed from the darkness of continually repeating the past.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #202, pp. 246-248)

#40. O ye respected souls! From the continual imitation of ancient and worn-out ways, the world had grown dark as darksome night. The fundamentals of the divine Teachings had passed from memory; their pith and heart had been totally forgotten, and the people were holding on to husks. The nations had, like tattered garments long outworn, fallen into a pitiful condition.

Out of this pitch blackness there dawned the morning splendour of the Teachings of Bahá’u’lláh. He hath dressed the world with a garment new and fair, and that new garment is the principles which have come down from God.

Now the new age is here and creation is reborn. Humanity hath taken on new life. The autumn hath gone by, and the reviving spring is here. All things are now made new. Arts and industries have been reborn, there are new discoveries in science, and there are new inventions; even the details of human affairs, such as dress and personal effects—even weapons—all these have likewise been renewed. The laws and procedures of every government have been revised. Renewal is the order of the day.

And all this newness hath its source in the fresh outpourings of wondrous grace and favour from the Lord of the Kingdom, which have renewed the world. The people, therefore, must be set completely free from their old patterns of thought, that all their attention may be focused upon these new principles, for these are the light of this time and the very spirit of this age.

Unless these Teachings are effectively spread among the people, until the old ways, the old concepts, are gone and forgotten, this world of being will find no peace, nor will it reflect the perfections of the Heavenly Kingdom. Strive ye with all your hearts to make the heedless conscious, to waken those who sleep, to bring knowledge to the ignorant, to make the blind to see, the deaf to hear, and restore the dead to life.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #205, pp. 252-253)

#41. Among these teachings was the independent investigation of reality so that the world of humanity may be saved from the darkness of imitation and attain to the truth; may tear off and cast away this ragged and outgrown garment of a thousand years ago and may put on the robe woven in the utmost purity and holiness in the loom of reality.

(‘Abdu’l-Bahá: Selections from the Writings of ‘Abdu’l-Bahá, Selection #227, p. 298)

[from the talks of ‘Abdu’l-Bahá:]

#42. Happy are those who spend their days in gaining knowledge, in discovering the secrets of nature, and in penetrating the subtleties of pure truth! Woe to those who are contented with ignorance, whose hearts are gladdened by thoughtless imitation, who have fallen into the lowest depths of ignorance and foolishness, and who have wasted their lives!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 34: "Peter’s Confession of Faith", p. 137)

#43. Question.—Those who are blessed with good actions and universal benevolence, who have praiseworthy characteristics, who act with love and kindness toward all creatures, who care for the poor, and who strive to establish universal peace—what need have they of the divine teachings, of which they think indeed that they are independent? What is the condition of these people?

Answer.—Know that such actions, such efforts and such words are praiseworthy and approved, and are the glory of humanity. But these actions alone are not sufficient; they are a body of the greatest loveliness, but without spirit. No, that which is the cause of everlasting life, eternal honor, universal enlightenment, real salvation and prosperity is, first of all, the knowledge of God. It is known that the knowledge of God is beyond all knowledge, and it is the greatest glory of the human world. For in the existing knowledge of the reality of things there is material advantage, and through it outward civilization progresses; but the knowledge of God is the cause of spiritual progress and attraction, and through it the perception of truth, the exaltation of humanity, divine civilization, rightness of morals and illumination are obtained.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 84: "The Necessity of Following the Teachings of the Divine Manifestations", p. 300)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#44. Question: Will you state the tenets of your faith?

Answer: First, investigate reality. Man must leave imitation and seek reality. The contemporaneous religious beliefs differ because of their allegiance to dogma. It is necessary, therefore, to abandon imitations and seek their fundamental reality.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "2 June 1912, Talk at Church of the Ascension, Fifth Avenue and Tenth Street, New York, Notes by Esther Foster", p. 169)

#45. The first teaching of Bahá’u’lláh is the investigation of reality. Man must seek reality himself, forsaking imitations and adherence to mere hereditary forms. As the nations of the world are following imitations in lieu of truth and as imitations are many and various, differences of belief have been productive of strife and warfare. So long as these imitations remain, the oneness of the world of humanity is impossible. Therefore, we must investigate reality in order that by its light the clouds and darkness may be dispelled.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "9 June 1912, Talk at Baptist Temple, Broad and Berks Streets, Philadelphia, Pennsylvania, Notes by Edna McKinney", p. 180)

#46. Reality is the cause of illumination of mankind. Reality is love, ever working for the welfare of humanity. Reality is the bond which conjoins hearts. This ever uplifts man toward higher stages of progress and attainment.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 376)

#47. Everyone who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, the very destroyers of humanity, whereas the teachings of Bahá’u’lláh are the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulus and illumination of mentality, the impulse for advancement and uplift, the basis of unity for all nations, the fountain source of love amongst mankind, the center of agreement, the means of peace and harmony, the one bond which will unite the East and the West.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "17 November 1912, Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York, Notes by Edna McKinney", p. 440)

#48. The essentials of the divine religion are one reality, indivisible and not multiple. It is one. And when through investigation we find it to be single, we have a basis for the oneness of the world of humanity.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "21 April 1912, Talk at Universalist Church, Thirteenth and L Streets, Washington, D.C., Notes by Joseph H. Hannen", p. 42)

[from the Writings of Bahá’u’lláh:]

#49. ....in the eyes of them that are initiated into the mysteries of divine wisdom, all their utterances [of the Manifestations of God] are in reality but the expressions of one Truth.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 192, p. 163)

#50. The first and foremost testimony establishing His truth is His own Self. Next to this testimony is His Revelation. For whoso faileth to recognize either the one or the other He hath established the words He hath revealed as proof of His reality and truth.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LII, p. 105)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#51. The Reality is the Truth, and truth has no division. Truth is God’s guidance, it is the light of the world, it is love, it is mercy. These attributes of truth are also human virtues inspired by the Holy Spirit.

So let us one and all hold fast to truth, and we shall be free indeed!

(‘Abdu’l-Bahá: Paris Talks, "Words Spoken by ‘Abdu’l-Bahá in Pastor Wagner’s Church (Foyer De L’Ame) in Paris, November 26th", p. 121)

#52. The foundation of the divine religions is reality; were there no reality, there would be no religions. Abraham heralded reality. Moses promulgated reality. Christ established reality. Muhammad was the Messenger of reality. The Báb was the door of reality. Bahá’u’lláh was the splendor of reality. Reality is one; it does not admit multiplicity or division. Reality is as the sun, which shines forth from different dawning points; it is as the light, which has illumined many lanterns.

Therefore, if the religions investigate reality and seek the essential truth of their own foundations, they will agree and no difference will be found. But inasmuch as religions are submerged in dogmatic imitations, forsaking the original foundations, and as imitations differ widely, therefore, the religions are divergent and antagonistic. These imitations may be likened to clouds which obscure the sunrise; but reality is the sun. If the clouds disperse, the Sun of Reality shines upon all, and no difference of vision will exist. The religions will then agree, for fundamentally they are the same. The subject is one, but predicates are many.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "19 May 1912, Talk at Church of the Divine Paternity, Central Park West, New York, Notes by Esther Foster", p. 126)

#53. Material virtues have attained great development, but ideal virtues have been left far behind. If you should ask a thousand persons, "What are the proofs of the reality of Divinity?" perhaps not one would be able to answer. If you should ask further, "What proofs have you regarding the essence of God?" "How do you explain inspiration and revelation?" "What are the evidences of conscious intelligence beyond the material universe?" "Can you suggest a plan and method for the betterment of human moralities?" "Can you clearly define and differentiate the world of nature and the world of Divinity?"—you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy.

Philosophy is of two kinds: natural and divine. Natural philosophy seeks knowledge of physical verities and explains material phenomena, whereas divine philosophy deals with ideal verities and phenomena of the spirit. The field and scope of natural philosophy have been greatly enlarged, and its accomplishments are most praiseworthy, for it has served humanity. But according to the evidence of present world conditions divine philosophy—which has for its object the sublimation of human nature, spiritual advancement, heavenly guidance for the development of the human race, attainment to the breaths of the Holy Spirit and knowledge of the verities of God—has been outdistanced and neglected. Now is the time for us to make an effort and enable it to advance apace with the philosophy of material investigation so that awakening of the ideal virtues may progress equally with the unfoldment of the natural powers. In the same proportion that the body of man is developing, the spirit of man must be strengthened; and just as his outer perceptions have been quickened, his inner intellectual powers must be sensitized so that he need not rely wholly upon tradition and human precedent. In divine questions we must not depend entirely upon the heritage of tradition and former human experience; nay, rather, we must exercise reason, analyze and logically examine the facts presented so that confidence will be inspired and faith attained. Then and then only the reality of things will be revealed to us. The philosophers of Greece—such as Aristotle, Socrates, Plato and others—were devoted to the investigation of both natural and spiritual phenomena. In their schools of teaching they discoursed upon the world of nature as well as the supernatural world. Today the philosophy and logic of Aristotle are known throughout the world. Because they were interested in both natural and divine philosophy, furthering the development of the physical world of mankind as well as the intellectual, they rendered praiseworthy service to humanity. This was the reason of the triumph and survival of their teachings and principles. Man should continue both these lines of research and investigation so that all the human virtues, outer and inner, may become possible. The attainment of these virtues, both material and ideal, is conditioned upon intelligent investigation of reality, by which investigation the sublimity of man and his intellectual progress is accomplished. Forms must be set aside and renounced; reality must be sought. We must discover for ourselves where and what reality is. In religious beliefs nations and peoples today are imitators of ancestors and forefathers. If a man’s father was a Christian, he himself is a Christian; a Buddhist is the son of a Buddhist, a Zoroastrian of a Zoroastrian. A gentile or an idolator follows the religious footsteps of his father and ancestry. This is absolute imitation. The requirement in this day is that man must independently and impartially investigate every form of reality.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", pp. 326-327)

#54. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 372)

#55. The foundation of progress and real prosperity in the human world is reality, for reality is the divine standard and the bestowal of God. Reality is reasonableness, and reasonableness is ever conducive to the honorable station of man. Reality is the guidance of God. Reality is the cause of illumination of mankind. Reality is love, ever working for the welfare of humanity. Reality is the bond which conjoins hearts. This ever uplifts man toward higher stages of progress and attainment. Reality is the unity of mankind, conferring everlasting life. Reality is perfect equality, the foundation of agreement between the nations, the first step toward international peace.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "25 October 1912, Talk at Hotel Sacramento, Sacramento, California, Notes by Bijou Straun", p. 376)

[from the Writings of Bahá’u’lláh:]

#56. God is My witness, O people! I was asleep on My couch, when lo, the Breeze of God wafting over Me roused Me from My slumber. His quickening Spirit revived Me, and My tongue was unloosed to voice His Call. Accuse Me not of having transgressed against God. Behold Me, not with your eyes but with Mine. Thus admonisheth you He Who is the Gracious, the All-Knowing.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XLI, pp. 90-91)

#57. Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His loving-kindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour will the Mystic Herald, bearing the joyful tidings of the Spirit, shine forth from the City of God resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the soul, and the spirit from the slumber of heedlessness. Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the mysteries of Divine Revelation, and the evidences of an everlasting Manifestation.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXXV, p. 267)

#58. With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured within the tabernacle of His grace, may be made manifest unto you.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 16, pp. 15-16)

#59. Open Thou, O my Lord, mine eyes and the eyes of all them that have sought Thee, that we may recognize Thee with Thine own eyes. This is Thy bidding given us in the Book sent down by Thee unto Him Whom Thou hast chosen by Thy behest, Whom Thou hast singled out for Thy favor above all Thy creatures, Whom Thou hast been pleased to invest with Thy sovereignty, and Whom Thou hast specially favored and entrusted with Thy Message unto Thy people.

(Bahá’u’lláh: Prayers and Meditations, Selection LVI, pp. 80-81)

#60. I entreat Thee, O Thou Who art my Companion and my Best-Beloved, to lift the veil that hath come in between Thee and Thy servants, that they may recognize Thee with Thine own eye and rid themselves of all attachment to any one but Thee.

(Bahá’u’lláh: Prayers and Meditations, Selection CXX, p. 206)

#61. After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to THE VALLEY OF UNITY and drinketh from the cup of the Absolute, and gazeth on the Manifestations of Oneness. In this station he pierceth the veils of plurality, fleeth from the worlds of the flesh, and ascendeth into the heaven of singleness. With the ear of God he heareth, with the eye of God he beholdeth the mysteries of divine creation.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Knowledge" and "Valley of Unity", p. 17)

#62. O SON OF DUST! Blind thine eyes, that thou mayest behold My beauty; stop thine ears, that thou mayest hearken unto the sweet melody of My voice; empty thyself of all learning, that thou mayest partake of My knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine ears to all save My word; empty thyself of all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the court of My holiness.

(Bahá’u’lláh: The Hidden Words, Persian #11)

#63. Know thou that the passages that We have called "ambiguous" appear as such only in the eyes of them that have failed to soar above the horizon of guidance and to reach the heights of knowledge in the retreats of grace. For otherwise, unto them that have recognized the Repositories of divine Revelation and beheld through His inspiration the mysteries of divine authority, all the verses of God are perspicuous and all His allusions are clear. Such men discern the inner mysteries that have been clothed in the garment of words as clearly as ye perceive the heat of the sun or the wetness of water, nay even more distinctly.

(Bahá’u’lláh: Gems of Divine Mysteries, paragraph 34, p. 26)

[A more in-depth coverage of this topic is provided in Section III.]

[from the Writings of Bahá’u’lláh:]

#64. Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The one is guided by the principle: "Fear ye God; God will teach you;"^{(Qur’án 2:282)} the other is but a confirmation of the truth: "Knowledge is the most grievous veil between man and his Creator." The former bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the latter can yield naught but arrogance, vainglory and conceit.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 76, pp. 64-65)

#65. ....these mentionings that have been made of the grades of knowledge relate to the knowledge of the Manifestations of that Sun of Reality, which casteth Its light upon the Mirrors. And the splendor of that light is in the hearts, yet it is hidden under the veilings of sense and the conditions of this earth, even as a candle within a lantern of iron, and only when the lantern is removed doth the light of the candle shine out.

(Bahá’u’lláh: The Seven Valleys and The Four Valleys, "Valley of Unity", pp. 23-24)

#66. All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man’s finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own conceptions and the product of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves, through the revelation of the Lord, their God. Whoever pondereth this truth in his heart will readily admit that there are certain limits which no human being can possibly transgress. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation—a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory. All that is in heaven and all that is in the earth have come to exist at His bidding, and by His Will all have stepped out of utter nothingness into the realm of being. How can, therefore, the creature which the Word of God hath fashioned comprehend the nature of Him Who is the Ancient of Days?

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, pp. 317-318)

[from the talks of ‘Abdu’l-Bahá:]

#67. Knowledge is of two kinds. One is subjective and the other objective knowledge—that is to say, an intuitive knowledge and a knowledge derived from perception.

The knowledge of things which men universally have is gained by reflection or by evidence—that is to say, either by the power of the mind the conception of an object is formed, or from beholding an object the form is produced in the mirror of the heart. The circle of this knowledge is very limited because it depends upon effort and attainment.

But the second sort of knowledge, which is the knowledge of being, is intuitive; it is like the cognizance and consciousness that man has of himself.

For example, the mind and the spirit of man are cognizant of the conditions and states of the members and component parts of the body, and are aware of all the physical sensations; in the same way, they are aware of their power, of their feelings, and of their spiritual conditions. This is the knowledge of being which man realizes and perceives, for the spirit surrounds the body and is aware of its sensations and powers. This knowledge is not the outcome of effort and study. It is an existing thing; it is an absolute gift.

Since the Sanctified Realities, the supreme Manifestations of God, surround the essence and qualities of the creatures, transcend and contain existing realities and understand all things, therefore, Their knowledge is divine knowledge, and not acquired—that is to say, it is a holy bounty; it is a divine revelation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 40: "The Knowledge of the Divine Manifestions", pp. 157-158)

#68. The first condition of perception in the world of nature is the perception of the rational soul. In this perception and in this power all men are sharers, whether they be neglectful or vigilant, believers or deniers. This human rational soul is God’s creation; it encompasses and excels other creatures; as it is more noble and distinguished, it encompasses things. The power of the rational soul can discover the realities of things, comprehend the peculiarities of beings, and penetrate the mysteries of existence. All sciences, knowledge, arts, wonders, institutions, discoveries and enterprises come from the exercised intelligence of the rational soul. There was a time when they were unknown, preserved mysteries and hidden secrets; the rational soul gradually discovered them and brought them out from the plane of the invisible and the hidden into the realm of the visible. This is the greatest power of perception in the world of nature, which in its highest flight and soaring comprehends the realities, the properties and the effects of the contingent beings.

But the universal divine mind, which is beyond nature, is the bounty of the Preexistent Power. This universal mind is divine; it embraces existing realities, and it receives the light of the mysteries of God. It is a conscious power, not a power of investigation and of research. The intellectual power of the world of nature is a power of investigation, and by its researches it discovers the realities of beings and the properties of existences; but the heavenly intellectual power, which is beyond nature, embraces things and is cognizant of things, knows them, understands them, is aware of mysteries, realities and divine significations, and is the discoverer of the concealed verities of the Kingdom.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 58: "The Degree of Knowledge Possessed by Man and the Divine Manifestations", pp. 217-218)

#69. Know that there are two kinds of knowledge: the knowledge of the essence of a thing and the knowledge of its qualities. The essence of a thing is known through its qualities; otherwise, it is unknown and hidden.

As our knowledge of things, even of created and limited things, is knowledge of their qualities and not of their essence, how is it possible to comprehend in its essence the Divine Reality, which is unlimited? For the inner essence of anything is not comprehended, but only its qualities. For example, the inner essence of the sun is unknown, but is understood by its qualities, which are heat and light. The inner essence of man is unknown and not evident, but by its qualities it is characterized and known. Thus everything is known by its qualities and not by its essence. Although the mind encompasses all things, and the outward beings are comprehended by it, nevertheless these beings with regard to their essence are unknown; they are only known with regard to their qualities.

Then how can the eternal everlasting Lord, Who is held sanctified from comprehension and conception, be known by His essence? That is to say, as things can only be known by their qualities and not by their essence, it is certain that the Divine Reality is unknown with regard to its essence and is known with regard to its attributes. Besides, how can the phenomenal reality embrace the Preexistent Reality? For comprehension is the result of encompassing—embracing must be, so that comprehension may be—and the Essence of Unity surrounds all and is not surrounded.

Also the difference of conditions in the world of beings is an obstacle to comprehension. For example, this mineral belongs to the mineral kingdom; however far it may rise, it can never comprehend the power of growth. The plants, the trees, whatever progress they may make, cannot conceive of the power of sight or the powers of the other senses; and the animal cannot imagine the condition of man—that is to say, his spiritual powers. Difference of condition is an obstacle to knowledge; the inferior degree cannot comprehend the superior degree. How then can the phenomenal reality comprehend the Preexistent Reality? Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned to the capacity and power of man; it is not absolute. Philosophy consists in comprehending the reality of things as they exist, according to the capacity and the power of man. For the phenomenal reality can comprehend the Preexistent attributes only to the extent of the human capacity. The mystery of Divinity is sanctified and purified from the comprehension of the beings, for all that comes to the imagination is that which man understands, and the power of the understanding of man does not embrace the Reality of the Divine Essence. All that man is able to understand are the attributes of Divinity, the radiance of which appears and is visible in the world and within men’s souls.

When we look at the world and within men’s souls, we see wonderful signs of the divine perfections, which are clear and apparent; for the reality of things proves the Universal Reality. The Reality of Divinity may be compared to the sun, which from the height of its magnificence shines upon all the horizons; and each horizon, and each soul, receives a share of its radiance. If this light and these rays did not exist, beings would not exist; all beings express something and partake of some ray and portion of this light. The splendors of the perfections, bounties and attributes of God shine forth and radiate from the reality of the Perfect Man—that is to say, the Unique One, the supreme Manifestation of God. Other beings receive only one ray, but the supreme Manifestation is the mirror for this Sun, which appears and becomes manifest in it, with all its perfections, attributes, signs and wonders.

The knowledge of the Reality of the Divinity is impossible and unattainable, but the knowledge of the Manifestations of God is the knowledge of God, for the bounties, splendors and divine attributes are apparent in Them. Therefore, if man attains to the knowledge of the Manifestations of God, he will attain to the knowledge of God; and if he be neglectful of the knowledge of the Holy Manifestations, he will be bereft of the knowledge of God. It is then ascertained and proved that the Holy Manifestations are the center of the bounty, signs and perfections of God. Blessed are those who receive the light of the divine bounties from the enlightened Dawning-points!

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", pp. 220-222)

[from the Writings of Bahá’u’lláh:]

#70. ....O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds,....

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-49)

[from the Writings of the Báb:]

#71. Thine is sovereignty; in Thy hand are the Kingdoms of Creation and Revelation;....

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 178)

[from the talks of ‘Abdu’l-Bahá:]

#72. Know that the conditions of existence are limited to the conditions of servitude, of prophethood and of Deity....

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 62: "Perfections are Without Limit", p. 230)

#73. The Prophets...believe that there is the world of God, the world of the Kingdom, and the world of Creation: three things. The first emanation from God is the bounty of the Kingdom, which emanates and is reflected in the reality of the creatures, like the light which emanates from the sun and is resplendent in creatures; and this bounty, which is the light, is reflected in infinite forms in the reality of all things, and specifies and individualizes itself according to the capacity, the worthiness and the intrinsic value of things.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 82: "Pantheism", p. 295)

[from letters on behalf of Shoghi Effendi:]

#74. The inscription upon the Bahá’í ringstone is the Symbol of the Greatest Name, Bahá....It is also symbolic of the three planes, representing the World of God, the World of Revelation and the World of Creation.

(on behalf of Shoghi Effendi, in the compilation Lights of Guidance, #909, p. 269)

[Compiler Note: These quotes might fit in other sections of this compilation regarding the concept of time. Some of the quotes in this section also pertain to the subject of Creation. Creation is the header of Part II section E.]

[from the Writings of Bahá’u’lláh:]

#75. The process of His creation hath had no beginning, and can have no end.

In every age and cycle He hath, through the splendorous light shed by the Manifestations of His wondrous Essence, recreated all things, so that whatsoever reflecteth in the heavens and on the earth the signs of His glory may not be deprived of the outpourings of His mercy, nor despair of the showers of His favors.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXVI, pp. 61-62)

#76. Know assuredly that God’s creation hath existed from eternity, and will continue to exist forever. Its beginning hath had no beginning, and its end knoweth no end. His name, the Creator, presupposeth a creation, even as His title, the Lord of Men, must involve the existence of a servant.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVIII, p. 150)

[from the Writings of the Báb:]

#77. The process of His creation hath had no beginning and can have no end, otherwise it would necessitate the cessation of His celestial grace.

(The Báb: Selections from the Writings of the Báb, "Excerpts from the Dalá’il-i-Sab’ih (The Seven Proofs)", p. 125)

#78. From time immemorial Thy tender mercy hath been sent down and the process of Thy creation hath been and ever is ceaseless.

(The Báb: Selections from the Writings of the Báb, "Prayers and Meditations", p. 183)

[from the talks of ‘Abdu’l-Bahá:]

#79. There are two kinds of priorities: one is essential and is not preceded by a cause, but its existence is in itself, as, for example, the sun has light in itself, for its shining is not dependent on the light of other stars. This is called an essential light. But the light of the moon is received from the sun, for the moon is dependent on the sun for its light; therefore, the sun, with regard to light, is the cause, and the moon becomes the effect. The former is the ancient, the precedent, the antecedent, while the latter is the preceded and the last.

The second sort of preexistence is the preexistence of time, and that has no beginning. The Word of God is sanctified from time. The past, the present, the future, all, in relation to God, are equal. Yesterday, today, tomorrow do not exist in the sun.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 28: "Explanation of Verse Five, Chapter Seventeen, of the Gospel of St. John", p. 116)

#80. The third station is that of the divine appearance and heavenly splendor: it is the Word of God, the Eternal Bounty, the Holy Spirit. It has neither beginning nor end, for these things are related to the world of contingencies and not to the divine world. For God the end is the same thing as the beginning. So the reckoning of days, weeks, months and years, of yesterday and today, is connected with the terrestrial globe; but in the sun there is no such thing—there is neither yesterday, today nor tomorrow, neither months nor years: all are equal. In the same way the Word of God is purified from all these conditions and is exempt from the boundaries, the laws and the limits of the world of contingency.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 38: "The Three Stations of the Divine Manifestations", p. 152)

#81. Know that it is one of the most abstruse spiritual truths that the world of existence—that is to say, this endless universe—has no beginning.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 47: "The Universe is Without Beginning; The Origin of Man", p. 180)

[Compiler Note: These quotes also pertain to the subject of Creation, which is covered in Part II section E.]

[from the Writings of Bahá’u’lláh:]

#82. All things must needs have a cause, a motive power, an animating principle.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#83. Consider the human eye. Though it hath the faculty of perceiving all created things, yet the slightest impediment may so obstruct its vision as to deprive it of the power of discerning any object whatsoever. Magnified be the name of Him Who hath created, and is the Cause of, these causes, Who hath ordained that every change and variation in the world of being be made dependent upon them. Every created thing in the whole universe is but a door leading into His knowledge, a sign of His sovereignty, a revelation of His names, a symbol of His majesty, a token of His power, a means of admittance into His straight Path.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXII, p. 160)

#84. Through His world-pervading Will He hath brought into being all created things. He is and hath ever been veiled in the ancient eternity of His own exalted and indivisible Essence, and will everlastingly continue to remain concealed in His inaccessible majesty and glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, p. 318)

#85. God testifieth to the unity of His Godhood and to the singleness of His own Being. On the throne of eternity, from the inaccessible heights of His station, His tongue proclaimeth that there is none other God but Him. He Himself, independently of all else, hath ever been a witness unto His own oneness, the revealer of His own nature, the glorifier of His own essence. He, verily, is the All-Powerful, the Almighty, the Beauteous.

He is supreme over His servants, and standeth over His creatures. In His hand is the source of authority and truth. He maketh men alive by His signs, and causeth them to die through His wrath. He shall not be asked of His doings and His might is equal unto all things. He is the Potent, the All-Subduing. He holdeth within His grasp the empire of all things, and on His right hand is fixed the Kingdom of His Revelation. His power, verily, embraceth the whole of creation. Victory and overlordship are His; all might and dominion are His; all glory and greatness are His. He, of a truth, is the All-Glorious, the Most Powerful, the Unconditioned.

(Bahá’u’lláh: Prayers and Meditations, Selection LVII, pp. 86-87)

#86. The source of all learning is the knowledge of God, exalted be His Glory, and this cannot be attained save through the knowledge of His Divine Manifestation.

(Bahá’u’lláh: Tablets of Bahá’u’lláh, "Asl-i-Kullu’l-Khayr" or "Words of Wisdom", p. 156)

[from the Writings of ‘Abdu’l-Bahá:]

#87. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 18)

#88. ....the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself.

(‘Abdu’l-Bahá: Tablet to August Forel, p. 19)

[from the Writings of Bahá’u’lláh:]

#89. To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. "No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving."^{(Qur’án 6:103)}

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, pp. 46-47)

#90. Know thou of a certainty that the Unseen can in no wise incarnate His Essence and reveal it unto men. He is, and hath ever been, immensely exalted beyond all that can either be recounted or perceived.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XX, p. 49)

#91. Every discerning eye will readily perceive that the Lord is now manifest, yet there is none to recognize His glory. By this is meant that the habitation wherein the Divine Being dwelleth is far above the reach and ken of any one besides Him.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXVIII, pp. 150-151)

#92. Absolute existence is strictly confined to God, exalted be His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXI, p. 157)

#93. Regard thou the one true God as One Who is apart from, and immeasurably exalted above, all created things. The whole universe reflecteth His glory, while He is Himself independent of, and transcendeth His creatures. This is the true meaning of Divine unity. He Who is the Eternal Truth is the one Power Who exerciseth undisputed sovereignty over the world of being, Whose image is reflected in the mirror of the entire creation. All existence is dependent upon Him, and from Him is derived the source of the sustenance of all things. This is what is meant by Divine unity; this is its fundamental principle.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIV, p. 166)

#94. No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 104, p. 90)

#95. From that which hath been said it becometh evident that all things, in their inmost reality, testify to the revelation of the names and attributes of God within them. Each according to its capacity, indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation, that it hath encompassed all things, visible and invisible. Thus hath He revealed: "Hath aught else save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee? Blind is the eye which doth not perceive Thee." Likewise, hath the eternal King spoken: "No thing have I perceived, except that I perceived God within it, God before it, or God after it."

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraph 109, p. 94)

#96. Praise be to God, the Eternal that perisheth not, the Everlasting that declineth not, the Self-Subsisting that altereth not. He it is Who is transcendent in His sovereignty, Who is manifest through His signs, and is hidden through His mysteries. He it is at Whose bidding the standard of the Most Exalted Word hath been lifted up in the world of creation, and the banner of "He doeth whatsoever He willeth" raised amidst all peoples. He it is Who hath revealed His Cause for the guidance of His creatures, and sent down His verses to demonstrate His Proof and His Testimony, and embellished the preface of the Book of Man with the ornament of utterance through His saying: "The God of Mercy hath taught the Qur’án, hath created man, and taught him articulate speech." No God is there but Him, the One, the Peerless, the Powerful, the Mighty, the Beneficent.

(Bahá’u’lláh: Epistle to the Son of the Wolf, p. 1)

[from the Writings of ‘Abdu’l-Bahá (no authority):]

#97. The Essence of the Divine Entity and the Unseen of the unseen is holy above imagination and is beyond thought. Consciousness doth not reach It. Within the capacity of comprehension of a produced (or created) reality that Ancient Reality cannot be contained. It is a different world; from it there is no information; arrival thereat is impossible; attainment thereto is prohibited and inaccessible. This much is known: It exists and Its existence is certain and proven—but the condition is unknown.

All the philosophers and the doctors know that It is, but they were perplexed in the comprehension of Its existence and were at last discouraged, and in great despair they left this world. For the comprehension of the condition and mysteries of that Reality of realities and Mystery of mysteries there is need for another power and another sense. That power and sense is not possessed by mankind, therefore they have not found any information.

(‘Abdu’l-Bahá, in the compilation Japan Will Turn Ablaze, "Tablet of ‘Abdu’l-Bahá to Mr. Kanichi Yamamoto", p. 23)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#98. The Divine Reality is Unthinkable, Limitless, Eternal, Immortal and Invisible.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", p. 57)

#99. The Infinite Reality cannot be said to ascend or descend. It is beyond the understanding of man, and cannot be described in terms which apply to the phenomenal sphere of the created world.

(‘Abdu’l-Bahá: Paris Talks, "The Holy Spirit, the Intermediary Power between God and Man, 4 Avenue de Camoens, October 31st", pp. 57-58)

[from the Writings of Bahá’u’lláh:]

#100. The door of the knowledge of the Ancient Being hath ever been, and will continue for ever to be, closed in the face of men. No man’s understanding shall ever gain access unto His holy court. As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Day Stars of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above, and the Standard of His Truth unto every one in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XXI, pp. 49-50)

#101. Wert thou to ponder in thine heart, from now until the end that hath no end, and with all the concentrated intelligence and understanding which the greatest minds have attained in the past or will attain in the future, this divinely ordained and subtle Reality, this sign of the revelation of the All-Abiding, All-Glorious God, thou wilt fail to comprehend its mystery or to appraise its virtue. Having recognized thy powerlessness to attain to an adequate understanding of that Reality which abideth within thee, thou wilt readily admit the futility of such efforts as may be attempted by thee, or by any of the created things, to fathom the mystery of the Living God, the Day Star of unfading glory, the Ancient of everlasting days. This confession of helplessness which mature contemplation must eventually impel every mind to make is in itself the acme of human understanding, and marketh the culmination of man’s development.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection LXXXIII, pp. 165-166)

#102. Every attempt which, from the beginning that hath no beginning, hath been made to visualize and know God is limited by the exigencies of His own creation—a creation which He, through the operation of His own Will and for the purposes of none other but His own Self, hath called into being. Immeasurably exalted is He above the strivings of human mind to grasp His Essence, or of human tongue to describe His mystery. No tie of direct intercourse can ever bind Him to the things He hath created, nor can the most abstruse and most remote allusions of His creatures do justice to His being.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CXLVIII, p. 318)

Do thou beseech God to enable thee to remain steadfast in this path, and to aid thee to guide the peoples of the world to Him Who is the manifest and sovereign Ruler, Who hath revealed Himself in a distinct attire, Who giveth utterance to a Divine and specific Message. This is the essence of faith and certitude. They that are the worshipers of the idol which their imaginations have carved, and who call it Inner Reality, such men are in truth accounted among the heathen.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection CLX, p. 338)

#103. Every praise which any tongue or pen can recount, every imagination which any heart can devise, is debarred from the station which Thy most exalted Pen hath ordained, how much more must it fall short of the heights which Thou hast Thyself immensely exalted above the conception and the description of any creature. For the attempt of the evanescent to conceive the signs of the Uncreated is as the stirring of the drop before the tumult of Thy billowing oceans. Nay, forbid it, O my God, that I should thus venture to describe Thee, for every similitude and comparison must pertain to what is essentially created by Thee. How can then such similitude and comparison ever befit Thee, or reach up unto Thy Self?

(Bahá’u’lláh: Prayers and Meditations, Selection CXIV, p. 194)

[from the talks of ‘Abdu’l-Bahá:]

#104. Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned to the capacity and power of man; it is not absolute. Philosophy consists in comprehending the reality of things as they exist, according to the capacity and the power of man. For the phenomenal reality can comprehend the Preexistent attributes only to the extent of the human capacity. The mystery of Divinity is sanctified and purified from the comprehension of the beings, for all that comes to the imagination is that which man understands, and the power of the understanding of man does not embrace the Reality of the Divine Essence. All that man is able to understand are the attributes of Divinity, the radiance of which appears and is visible in the world and within men’s souls.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 59: "Man’s Knowledge of God", p. 221)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#105. All superior kingdoms are incomprehensible to the inferior; how therefore could it be possible that the creature, man, should understand the almighty Creator of all?

That which we imagine, is not the Reality of God; He, the Unknowable, the Unthinkable, is far beyond the highest conception of man.

(‘Abdu’l-Bahá: Paris Talks, "God Comprehends All: He cannot be Comprehended, Friday evening, October 20th", pp. 24-25)

#106. Some worship the product of their own imagination: they make for themselves an imaginary God and adore this, when the creation of their finite minds cannot be the Infinite Mighty Maker of all things visible and invisible!

(‘Abdu’l-Bahá: Paris Talks, "Fourth Principle: the Acceptance of the Relation between Religion and Science, 4 Avenue de Camoens, Paris, November 12th", p. 145)

#107. If you should ask a thousand persons, "What are the proofs of the reality of Divinity?" perhaps not one would be able to answer. If you should ask further, "What proofs have you regarding the essence of God?" "How do you explain inspiration and revelation?" "What are the evidences of conscious intelligence beyond the material universe?" "Can you suggest a plan and method for the betterment of human moralities?" "Can you clearly define and differentiate the world of nature and the world of Divinity?"—you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy.

(‘Abdu’l-Bahá: The Promulgation of Universal Peace, "20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell", p. 326)

#108. Man all over the world is seeking for God. All that exists is God; but the Reality of Divinity is holy above all understanding.

The pictures of Divinity that come to our mind are the product of our fancy; they exist in the realm of our imagination. They are not adequate to the Truth; truth in its essence cannot be put into words.

Divinity cannot be comprehended because it is comprehending.

Man, who has also a real existence, is comprehended by God; therefore, the Divinity which man can understand is partial; it is not complete. Divinity is actual Truth and real existence, and not any representation of it. Divinity itself contains All, and is not contained.

(‘Abdu’l-Bahá: ‘Abdu’l-Bahá in London, "Discourse of ‘Abdu’l-Bahá at St. John’s, Westminster. September 17th, 1911", p. 22)

[from the Writings of Bahá’u’lláh:]

#109. ....O Lord my God! I testify that Thou wast a hidden Treasure wrapped within Thine immemorial Being and an impenetrable Mystery enshrined in Thine own Essence. Wishing to reveal Thyself, Thou didst call into being the Greater and the Lesser Worlds, and didst choose Man above all Thy creatures, and didst make Him a sign of both of these worlds, O Thou Who art our Lord, the Most Compassionate!

(Bahá’u’lláh: Prayers and Meditations, Selection XXXVIII, pp. 48-49)

#110. The kingdoms of earth and heaven are Thine, O Lord of the worlds!

(Bahá’u’lláh: Prayers and Meditations, Selection CLXXXIII, "Long Obligatory Prayer", p. 323)

#111. From each and every revelation emanating from the Source of His glory, holy and never-ending evidences of unimaginable splendor have appeared, and out of every manifestation of His invincible power oceans of eternal light have outpoured.

(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, pp. 60-61)

#112. ....by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible.

Gracious God! How could there be conceived any existing relationship or possible connection between His Word and they that are created of it? The verse: "God would have you beware of Himself"(Qur’án 3:28) unmistakably beareth witness to the reality of Our argument, and the words: "God was alone; there was none else besides Him" are a sure testimony of its truth. All the Prophets of God and their chosen Ones, all the divines, the sages, and the wise of every generation, unanimously recognize their inability to attain unto the comprehension of that Quintessence of all truth, and confess their incapacity to grasp Him, Who is the inmost Reality of all things.

(Bahá’u’lláh: The Kitáb-i-Íqán, paragraphs 104-105, pp. 90-91)

[from the Writings of the Báb:]

#113. This is God, your Lord, and unto Him shall ye return.

Is there any doubt concerning God? He hath created you and all things. The Lord of all worlds is He.

(The Báb: Selections from the Writings of the Báb, "Excerpts from Various Writings", Excerpt #1, p. 153)

[from the Writings of ‘Abdu’l-Bahá:]

#114. God (glorious is His mention) hath called Himself the Lord of the worlds for that He hath nurtured and doth nurture all; exalted is His favor which hath preceded contingent beings and His mercy which hath preceded the worlds.

(‘Abdu’l-Bahá: A Traveler’s Narrative, p. 65, quoting an epistle from Bahá’u’lláh to the king of Persia)

[from the talks of ‘Abdu’l-Bahá (no authority):]

#115. Consider the lady beside me who is writing in this little book. It seems a very trifling, ordinary matter; but upon intelligent reflection you will conclude that what has been written presupposses and proves the existence of a writer. These words have not written themselves, and these letters have not come together of their own volition. It is evident there must be a writer.

And now consider this infinite universe. Is it possible that it could have been created without a Creator? Or that the Creator and cause of this infinite congeries of worlds should be without intelligence? Is the idea tenable that the Creator has no comprehension of what is manifested in creation? Man, the creature, has volition and certain virtues. Is it possible that his Creator is deprived of these? A child could not accept this belief and statement. It is perfectly evident that man did not create himself and that he cannot do so. How could man of his own weakness create such a mighty being? Therefore, the Creator of man must be more perfect and powerful than man. If the creative cause of man be simply on the same level with man, then man himself should be able to create, whereas we know very well that we cannot create even our own likeness. Therefore, the Creator of man must be endowed with superlative intelligence and power in all points that creation involves and implies.

(‘Abdu’l-Bahá: Promulgation of Universal Peace, "2 May 1912, Talk at Hotel Plaza, Chicago, Illinois, Notes by Henrietta C. Wagner", p. 82)

[from the talks of ‘Abdu’l-Bahá:]

#116. The dependence of the creatures upon God is a dependence of emanation—that is to say, creatures emanate from God; they do not manifest Him. The relation is that of emanation and not that of manifestation.

(‘Abdu’l-Bahá: Some Answered Questions, Chapter 53: "The Relation between God and the Creature", p. 202)

#117. Know that proceeding is of two kinds: the proceeding and appearance through emanation, and the proceeding and appearance through manifestation. The proceeding through emanation is like the coming forth of the action from the actor, of the writing from the writer. Now the writing emanates from the writer, and the discourse emanates from the speaker, and in the same way the human spirit emanates from God. It is not that it manifests God—that is to say, no part has been detached from the Divine Reality to enter the body of man. No, as the discourse emanates from the speaker, the spirit appears in the body of man.

But the proceeding through manifestation is the manifestation of the reality of a thing in other forms, like the coming forth of this tree