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
1. “In the Beginning”?
[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:]
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)
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:]
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)
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:]
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)
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)
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)