A drop of the billowing ocean of His endless mercy hath adorned all creation with the ornament of existence, and a breath wafted from His peerless Paradise hath invested all beings with the robe of His sanctity and glory. A sprinkling from the unfathomed deep of His sovereign and all-pervasive Will hath, out of utter nothingness, called into being a creation which is infinite in its range and deathless in its duration. The wonders of His bounty can never cease, and the stream of His merciful grace can never be arrested. The process of His creation hath had no beginning, and can have no end.
(Gleanings from the Writings of Baha’u’llah, p. 61)
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?
(Gleanings from the Writings of Baha’u’llah, p. 318)
And how often hath a devout believer, at the hour of his soul’s ascension, been so changed as to fall into the nethermost fire. Our purpose in revealing these convincing and weighty utterances is to impress upon the seeker that he should regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness.
(Baha’u’llah, The Kitab-i-Iqan, p. 194)
And should the servant ascend to even loftier heights, quit this mortal world of dust, and seek to ascend unto the celestial abode, he will then pass from this city into the City of Absolute Nothingness, that is, of dying to self and living in God. In this station, this most exalted habitation, this journey of utter self-effacement, the wayfarer forgetteth his soul, spirit, body, and very being, immerseth himself in the sea of nothingness, and liveth on earth as one unworthy of mention. Nor will one find any sign of his existence, for he hath vanished from the realm of the visible and attained unto the heights of self-abnegation.
Were We to recount the mysteries of this city, the dominions of the hearts of men would be laid to waste in the intensity of their longing for this mighty station. For this is the station wherein the effulgent glories of the Beloved are revealed to the sincere lover and the resplendent lights of the Friend are cast upon the severed heart that is devoted to Him.
How can a true lover continue to exist when once the effulgent glories of the Beloved are revealed? How can the shadow endure when once the sun hath shone forth? How can a devoted heart have any being before the existence of the Object of its devotion? Nay, by the One in Whose hand is my soul! In this station, the seeker’s complete surrender and utter effacement before his Creator will be such that, were he to search the East and the West, and traverse land, sea, mountain and plain, he would find no trace of his own self or of any other soul.
(Baha’u’llah, Gems of Divine Mysteries, pp. 70-72)
By God! Were I to reveal the full measure of that which He hath ordained for this station, [“the City of Divine Unity”] the souls of men would depart from their bodies, the inner realities of all things would be shaken in their foundations, they that dwell within the realms of creation would be dumbfounded, and those who move in the lands of allusion would fade into utter nothingness.
(Baha’u’llah, Gems of Divine Mysteries, p. 31)
CIII. Glory be to Thee, Thou in Whose hand are the heaven of omnipotence and the kingdom of creation. Thou doest, by Thy sovereignty, what Thou willest, and ordainest, through the power of Thy might, what Thou pleasest. From eternity Thou hast been exalted above the praise of all created things, and wilt to eternity remain far above the glorification of any one of Thy creatures. Existence itself testifieth to its non-existence when face to face with the manifold revelations of Thy transcendent oneness, and every created thing confesseth, by its very nature, its nothingness when compared with the sacred splendors of the light of Thy unity. Thou hast, in Thyself, been independent of any one besides Thee and rich enough, in Thine own essence, to dispense with anyone except Thy Self. Every description by which they who adore Thy unity describe Thee, and every praise wherewith they who are devoted unto Thee praise Thee, are but the traces of the pen which the fingers of Thy strength and power have set in motion — fingers whose movement is controlled by the arm of Thy decree — the arm itself animated by the potency of Thy might. (Prayers and Meditations by Baha’u’llah, p. 172)
Consider and reflect upon His days, when God raised Him [“the Point of the Qur’an”] up to promote His Cause and to stand as the representative of His own Self. Witness how He was assailed, denied, and denounced by all; how, when He set foot in the streets and marketplaces, the people derided Him, wagged their heads at Him, and laughed Him to scorn; how at every moment they sought to slay Him. Such were their doings that the earth in all its vastness was straitened for Him, the Concourse on High bewailed His plight, the foundations of existence were reduced to nothingness, and the eyes of the well-favoured denizens of His Kingdom wept sore over Him. Indeed, so grievous were the afflictions which the infidels and the wicked showered upon Him that no faithful soul can bear to hear them.
(Baha’u’llah, Gems of Divine Mysteries, p.38)
Consider at all times the sovereignty exercised by the Ideal King, and behold the evidences of His power and paramount influence. Sanctify your ears from the idle talk of them that are the symbols of denial and the exponents of violence and anger. The hour is approaching when ye will witness the power of the one true God triumphing over all created things and the signs of His sovereignty encompassing all creation. On that day ye will discover how all else besides Him will have been forgotten and come to be regarded as utter nothingness.
It should, however, be borne in mind that God and His Manifestation can, under no circumstances, be dissociated from the loftiness and sublimity which They inherently possess. Nay, loftiness and sublimity are themselves the creations of His Word, if ye choose to see with My sight not with yours.
(Gleanings from the Writings of Baha’u’llah, p. 72)
Glory be to Thee, O my God! The power of Thy might beareth me witness! I can have no doubt that should the holy breaths of Thy loving-kindness and the breeze of Thy bountiful favor cease, for less than the twinkling of an eye, to breathe over all created things, the entire creation would perish, and all that are in heaven and on earth would be reduced to utter nothingness. Magnified, therefore, be the marvelous evidences of Thy transcendent power! Magnified be the potency of Thine exalted might! Magnified be the majesty of Thine all-encompassing greatness, and the energizing influence of Thy will! Such is Thy greatness that wert Thou to concentrate the eyes of all men in the eye of one of Thy servants, and to compress all their hearts within his heart, and wert Thou to enable him to behold within himself all the things Thou hast created through Thy power and fashioned through Thy might, and were he to ponder, throughout eternity, over the realms of Thy creation and the range of Thy handiwork, he would unfailingly discover that there is no created thing but is overshadowed by Thine all-conquering power, and is vitalized through Thine all-embracing sovereignty. (Prayers and Meditations by Baha’u’llah, pp. 89-90)
God’s invincible Will far transcendeth their devices, and His Purpose is supreme above all human desires, inasmuch as all that is in the heavens and all that is on the earth have been called into being through a single holy breeze—the Word of His command—wafted from His presence, and all shall be brought to naught through but one letter of His. From time immemorial He hath been established upon the seat of His sovereignty and through eternity will He continue to occupy the inaccessible heights of His glory. Every created thing is impotent before the evidences of His invincible might and all beings fade into utter nothingness when confronted with the revelation of His awesome majesty. (Baha’u’llah, ‘Fire and Light,’ X, p. 13)
How marvelous, then, are the manifold tokens of Thy might, and how great are the diverse evidences of Thy power! The learned have, without exception, admitted their ignorance when confronted with the radiance of the Luminary of Thy knowledge; and the mighty have all confessed their impotence in the face of the billowing Ocean of Thy power; and the rich have one and all acknowledged their poverty before the effusions of the Treasuries of Thy wealth; and the worldly wise have each recognized their nothingness beside the splendors of the Light of Thy beauty; and the exalted have all witnessed unto their abasement when face to face with the effulgence of the Day-Star of Thy glory; and they who are in authority have borne witness to their own evanescence and to the evanescence of others, and discovered the eternity of Thy majesty, and of Thy sovereignty, and of Thy sublimity, and of Thy power.
(Prayers and Meditations by Baha’u’llah, p. 281)
I swear by God, the one true God! grievous as have been the woes and sufferings which the hand of the enemy and the people of the Book inflicted upon Us, yet all these fade into utter nothingness when compared with that which hath befallen Us at the hand of those who profess to be Our friends.
(Baha’u’llah, The Kitab-i-Iqan, p. 249)
It behooveth us, therefore, to make the utmost endeavour, that, by God’s invisible assistance, these dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His shining Countenance, and that we may recognize Him only by His own Self. And should we ask for a testimony of His truth, we should content ourselves with one, and only one; that thereby we may attain unto Him Who is the Fountain-head of infinite grace, and in Whose presence all the world’s abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto our own idle fancy.
(Baha’u’llah, The Kitab-i-Iqan, p. 75)
It is evident and manifest unto every discerning observer that even as the light of the star fadeth before the effulgent splendour of the sun, so doth the luminary of earthly knowledge, of wisdom, and understanding vanish into nothingness when brought face to face with the resplendent glories of the Sun of Truth, the Day-star of divine enlightenment.
(Baha’u’llah, The Kitab-i-Iqan, p. 36)
…it is through God that all things have been realized, and through Him that the contingent world has come to exist. The first thing to emanate from God is that universal reality which the ancient philosophers termed the “First Intellect” and which the people of Bahá call the “Primal Will”. This emanation, with respect to its action in the world of God, is not limited by either time or place and has neither beginning nor end, for in relation to God the beginning and the end are one and the same. The pre-existence of God is both essential and temporal, while the origination of the contingent world is essential but not temporal, as we have already explained another day at table.
Though the First Intellect is without beginning, this does not mean that it shares in the pre-existence of God, for in relation to the existence of God the existence of that universal Reality is mere nothingness — it cannot even be said to exist, let alone to partake of the pre-existence of God… (Abdu’l-Baha, Some Answered Questions, new 2014 edition, 53.5-6 pp. 235-36)
KNOW THAT IT is one of the most abstruse questions of divinity that the world of existence — that is, this endless universe — has no beginning.
We have already explained that the very names and attributes of Divinity require the existence of created things. Although a detailed explanation of this matter was already provided, a brief mention will again be made here. Know that a lord without vassals cannot be imagined; a sovereign without subjects cannot exist; a teacher without pupils cannot be designated; a creator without a creation is impossible; a provider without those provided for is inconceivable — since all the divine names and attributes call for the existence of created things. If we were to imagine a time when created things did not exist, it would be tantamount to denying the divinity of God.
Apart from this, absolute non-existence lacks the capacity to attain existence. If the universe were pure nothingness, existence could not have been realized. Thus, as that Essence of Oneness, or divine Being, is eternal and everlasting — that is, as it has neither beginning nor end — it follows that the world of existence, this endless universe, likewise has no beginning. To be sure, it is possible for some part of creation — one of the celestial globes — to be newly formed or to disintegrate, but the other countless globes would continue to exist and the world of existence itself would not be disrupted or destroyed. On the contrary, its existence is perpetual and unchanging. Now, as each globe has a beginning, it must inevitably have an end as well, since every composition, whether universal or particular, must of necessity be decomposed. At most, some disintegrate quickly and others slowly, but it is impossible for something that is composed not to ultimately decompose.
(Abdu’l-Baha, Some Answered Questions (new 2014 edition) 47.1-3, pp. 207-08)
Nay, all else besides these Manifestations, live by the operation of their Will, and move and have their being through the outpourings of their grace. “But for Thee, I would have not created the heavens.” Nay, all in their holy presence fade into utter nothingness, and are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest.
(Baha’u’llah, The Kitab-i-Iqan, p. 103)
No Lord but Thee do we invoke, O God our Lord, nor do we implore blessings or grace from anyone but Thee, O Thou Who art the God of mercy unto this world and the next. We are but the embodiments of poverty, of nothingness, of helplessness and of perdition, while Thy whole Being betokeneth wealth, independence, glory, majesty and boundless grace. (The Bab, Baha’i Prayers (2002 USA edition), p. 233)
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. (Baha’u’llah, The Kitab-i-Iqan, p. 98)
O God, my God! Have mercy then upon my helpless state, my poverty, my misery, my abasement! Give me to drink from the generous cup of Thy grace and forgiveness, stir me with the sweet scents of Thy love, gladden my bosom with the light of Thy knowledge, purify my soul with the mysteries of Thy oneness, raise me to life with the gentle breeze that cometh from the gardens of Thy mercy — till I sever myself from all else but Thee, and lay hold of the hem of Thy garment of grandeur, and consign to oblivion all that is not Thee, and be companioned by the sweet breathings that waft during these Thy days, and attain unto faithfulness at Thy Threshold of Holiness, and arise to serve Thy Cause, and to be humble before Thy loved ones, and, in the presence of Thy favoured ones, to be nothingness itself.
(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 4)
O Shaykh, O thou who hast surrendered thy will to God! By self-surrender and perpetual union with God is meant that men should merge their will wholly in the Will of God, and regard their desires as utter nothingness beside His Purpose. Whatsoever the Creator commandeth His creatures to observe, the same must they diligently, and with the utmost joy and eagerness, arise and fulfill. They should in no wise allow their fancy to obscure their judgment, neither should they regard their own imaginings as the voice of the Eternal. (Gleanings from the Writings of Baha’u’llah, p. 337)
O SON OF BOUNTY! Out of the wastes of nothingness, with the clay of My command I made thee to appear, and have ordained for thy training every atom in existence and the essence of all created things…(Baha’u’llah, The Persian Hidden Words, No. 29)
O thou maid-servant of God who art attracted to the Fragrances of God! Speak of my servitude unto God, of my humbleness and submissiveness to the Beloved of God, and of my evanescence, nothingness and utter meekness to the Threshold of Baha’. Verily, I am the servant of Baha’, the slave of Baha’ and the captive of Baha’. I have no grade but to this and I do not possess anything for myself. Therefore, mention me in my pure servitude; this is that by which my heart is dilated by every maid-servant who speaks the praise of God.
(Abdu’l-Baha, Tablets of Abdu’l-Baha v3, p. 603)
O ye friends of God! Abdul-Baha is the Manifestation of Thraldom and not “Christ.” The servant of the human realm is he, and not a “chief.” Non-existent is he and not “Existent.” Pure nothingness is he and not “Eternal.” There is no outcome or result to these discussions. We must put aside these disputes and controversies, nay, rather must we consign them to utter oblivion and arise to do that which is indispensable and which is demanded of us in this Day. Controversies are words and not significances, theories and not realities.
(Abdu’l-Baha, Tablets of Abdu’l-Baha v2, p. 431)
…regard all else beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter nothingness. (Gleanings from the Writings of Baha’u’llah, p. 265)
Say, take heed lest the overpowering might of the oppressors alarm you. The day is approaching when every emblem of vainglory will have been reduced to nothingness; then shall ye behold the invincible sovereignty of your Lord ruling over all things visible and invisible.
(Tablets of Baha’u’llah, p. 266)
Take heed lest ye hesitate in recognizing this resplendent Beauty when once He hath appeared in the plenitude of His sovereign might and majesty. He, verily, is the True One, and all else besides Him is as naught before a single one of His servants, and paleth into nothingness when brought face to face with the revelation of His splendours.
(Baha’u’llah, The Summons of the Lord of Hosts, p. 54)
That the Manifestations of Divine justice, the Day Springs of heavenly grace, have when they appeared amongst men always been destitute of all earthly dominion and shorn of the means of worldly ascendancy, should be attributed to this same principle of separation and distinction which animateth the Divine Purpose. Were the Eternal Essence to manifest all that is latent within Him, were He to shine in the plentitude of His glory, none would be found to question His power or repudiate His truth. Nay, all created things would be so dazzled and thunderstruck by the evidences of His light as to be reduced to utter nothingness. How, then, can the godly be differentiated under such circumstances from the froward?
(Gleanings from the Writings of Baha’u’llah, p. 71)
“The statement in the ‘Gleanings’, pp. 64-65, ‘who out of utter nothingness…’, etc., should be taken in a symbolic and not a literal sense. It is only to demonstrate the power and greatness of God.”
(From a letter written on behalf of Shoghi Effendi: Letters from the Guardian to Australia and New Zealand 1923-1957, p. 41)
The universe is pregnant with these manifold bounties, awaiting the hour when the effects of Its unseen gifts will be made manifest in this world, when the languishing and sore athirst will attain the living Kawthar of their Well-Beloved, and the erring wanderer, lost in the wilds of remoteness and nothingness, will enter the tabernacle of life, and attain reunion with his heart’s desire. In the soil of whose heart will these holy seeds germinate? From the garden of whose soul will the blossoms of the invisible realities spring forth?
(Baha’u’llah, The Kitab-i-Iqan, pp. 60-61)
These same people, though wrapt in all these veils of limitation, and despite the restraint of such observances, as soon as they drank the immortal draught of faith, from the cup of certitude, at the hand of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is therein faded before their eyes into nothingness.
(Baha’u’llah, The Kitab-i-Iqan, p. 155)
This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set, — all these things fade into utter nothingness in that Court!
(Baha’u’llah, The Kitab-i-Iqan, p. 131)
Those who are ignorant or heedless of the motivating purpose of the Cause of God have rebelled against Him. Such men are the foreboders of evil, whom God hath mentioned in His Book and Tablets and against whose influence, clamour and deception He hath warned His people. Well is it with those who, in the face of the remembrance of the Lord of Eternity, regard the peoples of the world as utter nothingness, as a thing forgotten, and hold fast to the firm handle of God in such wise that neither doubts nor insinuations, nor swords, nor cannon could hold them back or deprive them of His presence. Blessed are the steadfast; blessed are they that stand firm in His Faith.
(Tablets of Baha’u’llah, p. 123)
Thou seest, O my Lord, my dwelling-place in the heart of this mountain and Thou dost witness my forbearance. Verily I have desired naught else but Thy love and the love of those who love Thee. How can I extol the effulgent beauty of Thy Lordship, conscious as I am of my nothingness before the habitation of Thy glory?
(The Bab, ‘Fire and Light,’ V, p. 16)
Though the dust—the mineral—enjoys existence in its own station, yet in relation to man it is non-existence. Our meaning is that both exist, but the existence of dust and mineral, in relation to man, is non-existence, for when man dies he becomes dust and mineral.
Therefore, although the contingent world exists, in relation to the existence of God it is non-existence and nothingness. Man and dust both exist, but how great the difference between the existence of the mineral and that of man! The one in relation to the other is non-existence. Likewise, the existence of creation is non-existence in relation to that of God. Thus, even though the universe has existence, in relation to God it is non-existence.
Thus it is clear and evident that although created things exist, in relation to God and to His Word they are nonexistent. This is the firstness and the lastness of the Word of God, Who says, “I am the Alpha and the Omega”, for He is both the source of grace and its ultimate goal.
(Abdu’l-Baha, Some Answered Questions (new 2014 edition) 80.5-6, p. 324)
Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of self-assertion and independent existence.
(Baha’u’llah, The Kitab-i-Iqan, pp. 179-80)
Whenever I ponder my grievous shortcomings and my great trespasses, despair assaileth me from every direction, and whenever I pause to meditate upon the ocean of Thy bounteousness and the heaven of Thy grace and the day-star of Thy tender compassion, I inhale the fragrance of hope diffused from right and left, from north and south, as if every created thing imparteth unto me the joyous tidings that the clouds of the heaven of Thy mercy will pour down their rain upon me. By Thy might, O Thou Who art the Mainstay of the sincere ones and the Desire of them that enjoy near access unto Thee! Thy manifold favours and blessings and the revelations of Thy grace and loving-kindness have truly emboldened me. How, otherwise, can utter nothingness magnify the Name of Him Who hath, by a word, brought creation into being, and how can an evanescent creature extol Him Who hath demonstrated that no description can ever express Him and no word of praise magnify His glory? He hath from everlasting been immeasurably exalted above the understanding of His creatures and sanctified from the conceptions of His servants.
(Tablets of Baha’u’llah, p. 112)
XXVII. All praise to the unity of God, and all honor to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all-pervading mercy, could have possibly achieved it. How could it, otherwise, have been possible for sheer nothingness to have acquired by itself the worthiness and capacity to emerge from its state of non-existence into the realm of being?
(Gleanings from the Writings of Baha’u’llah, pp. 64-65)
XXIX. The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His Presence. To this most excellent aim, this supreme objective, all the heavenly Books and the divinely-revealed and weighty Scriptures unequivocally bear witness. Whoso hath recognized the Day Spring of Divine guidance and entered His holy court hath drawn nigh unto God and attained His Presence, a Presence which is the real Paradise, and of which the loftiest mansions of heaven are but a symbol. Such a man hath attained the knowledge of the station of Him Who is “at the distance of two bows,” Who standeth beyond the Sadratu’l-Muntaha. Whoso hath failed to recognize Him will have condemned himself to the misery of remoteness, a remoteness which is naught but utter nothingness and the essence of the nethermost fire. Such will be his fate, though to outward seeming he may occupy the earth’s loftiest seats and be established upon its most exalted throne.
(Gleanings from the Writings of Baha’u’llah, p. 70)