Reality, Soul and
the Worlds of God
II. Three Conditions of Existence in Reality
B. Deity, the Source Condition: Kingdom of the Essence of God
3. God, The Divine Reality
[from the Writings of Bahá’u’lláh:]
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.”1
(Bahá’u’lláh: Gleanings from the Writings of Bahá’u’lláh, Selection XIX, pp. 46-47)
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)
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)
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)
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)
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)
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)
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):]
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):]
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)
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)