He will contemplate the manifest signs of the universe,
and will penetrate the hidden mysteries of the soul.
Bahá’u’lláh, Gleanings, 267 :20
…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, …may be made manifest unto you. Bahá’u’lláh, Kitab-i-Iqán, 16 :19
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. Bahá’u’lláh, Gleanings, 61 :24
All praise to the unity of God, and all honour 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 ? Bahá’u’lláh, Gleanings, 64-5
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 invisible 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, 318 : 25
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 splendours of the light of Thy unity. Bahá’u’lláh, Prayers and Meditations, 172 :12
Lauded be Thy name, 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…I bear witness that in His person solidity and fluidity have been joined and combined. Bahá’u’lláh, Prayers and Meditations, 48-49
I testify that no sooner had the First Word proceeded, through the potency of Thy will and purpose, out of His mouth, and the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths. Through that Word the realities of all created things were shaken, were divided, separated, scattered, combined and reunited, disclosing, in both the contingent world and the heavenly kingdom, entities of a new creation, and revealing, in the unseen realms, the signs and tokens of Thy unity and oneness. Bahá’u’lláh, Prayers and Meditations, 295
Praise be to God Who hath made being to come forth from nothingness ; graven upon the tablet of man the secrets of preexistence ; taught him from the mysteries of divine utterance that which he knew not ; made him a Luminous Book unto those who believed and surrendered themselves ; caused him to witness the creation of all things…to speak forth from the apex of eternity with a wondrous voice in the Excellent Temple… Bahá’u’lláh, The Seven Valleys, 3 :1
“As regards thine assertions about the beginning of creation, this is a matter on which conceptions vary by reason of the divergences in men’s thoughts and opinions. Wert thou to assert that it hath ever existed and shall continue to exist, it would be true; or wert thou to affirm the same concept as is mentioned in the sacred Scriptures, no doubt would there be about it, for it hath been revealed by God, the Lord of the worlds. Indeed He was a hidden treasure. This is a station that can never be described nor even alluded to. And in the station of `I did wish to make Myself known’, God was, and His creation had ever existed beneath His shelter from the beginning that hath no beginning, apart from its being preceded by a Firstness which cannot be regarded as firstness and originated by a Cause inscrutable even unto all men of learning.
That which hath been in existence had existed before, but not in the form thou seest today. The world of existence came into being through the heat generated from the interaction between the active force and that which is its recipient. These two are the same, yet they are different. Thus doth the Great Announcement inform thee about this glorious structure. Such as communicate the generating influence and such as receive its impact are indeed created through the irresistible Word of God which is the Cause of the entire creation, while all else besides His Word are but the creatures and the effects thereof. Verily thy Lord is the Expounder, the All-Wise.
Know thou, moreover, that the Word of God–exalted be His glory–is higher and far superior to that which the senses can perceive, for it is sanctified from any property or substance. It transcendeth the limitations of known elements and is exalted above all the essential and recognized substances. It became manifest without any syllable or sound and is none but the Command of God which pervadeth all created things. It hath never been withheld from the world of being. It is God’s all-pervasive grace, from which all grace doth emanate. It is an entity far removed above all that hath been and shall be.
We are loath to enlarge on this subject, inasmuch as the unbelievers have inclined their ears towards Us in order to hear that which might enable them to cavil against God, the Help in Peril, the Self-Subsisting. And since they are unable to attain to mysteries of knowledge and wisdom from what hath been unravelled by the Source of divine splendour, they rise in protest and burst into clamour. But it is true to say that they object to that which they comprehend, not to the expositions given by the Expounder, nor the truths imparted by the One true God, the Knower of things unseen. Their objections, one and all, turn upon themselves, and I swear by thy life that they are devoid of understanding.
Every thing must needs have an origin and every building a builder. Verily, the Word of God is the Cause which hath preceded the contingent world–a world which is adorned with the splendours of the Ancient of Days, yet is being renewed and regenerated at all times. Immeasurably exalted is the God of Wisdom Who hath raised this sublime structure.
Look at the world and ponder a while upon it. It unveileth the book of its own self before thine eyes and revealeth that which the Pen of thy Lord, the Fashioner, the All-Informed, hath inscribed therein. It will acquaint thee with that which is within it and upon it and will give thee such clear explanations as to make thee independent of every eloquent expounder.
Say: Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world. It is a dispensation of Providence ordained by the Ordainer, the All-Wise. Were anyone to affirm that it is the Will of God as manifested in the world of being, no one should question this assertion. It is endowed with a power whose reality men of learning fail to grasp. Indeed a man of insight can perceive naught therein save the effulgent splendour of Our Name, the Creator. Say: This is an existence which knoweth no decay, and Nature itself is lost in bewilderment before its revelations, its compelling evidences and its effulgent glory which have encompassed the universe.
It ill beseemeth thee to turn thy gaze unto former or more recent times. Make thou mention of this Day and magnify that which hath appeared therein. It will in truth suffice all mankind. Indeed expositions and discourses in explanation of such things cause the spirits to be chilled. It behoveth thee to speak forth in such wise as to set the hearts of true believers ablaze and cause their bodies to soar.” Bahá’u’lláh, Tablets pp. 140-142
The purpose of the creation of man is the attainment of the supreme virtues of humanity through descent of the heavenly bestowals. The purpose of man’s creation is, therefore, unity and harmony, not discord and separateness. If the atoms which compose the kingdom of the minerals were without affinity for each other, the earth would never have been formed, the universe could not have been created. Because they have affinity for each other, the power of life is able to manifest itself, and the organisms of the phenomenal world become possible. When this attraction or atomic affinity is destroyed, the power of life ceases to manifest; death and nonexistence result.
It is so, likewise, in the spiritual world. That world is the Kingdom of complete attraction and affinity. It is the Kingdom of the One Divine Spirit, the Kingdom of God. Therefore, the affinity and love manifest in this meeting, the divine susceptibilities witnessed here are not of this world but of the world of the Kingdom. When the souls become separated and selfish, the divine bounties do not descend, and the lights of the Supreme Concourse are no longer reflected even though the bodies meet together. A mirror with its back turned to the sun has no power to reflect the sun’s effulgence. Praise be to God! The purpose of this assembly is love and unity. Abdu’l-Bahá, Promulgation of Universal Peace p. 4
The spiritual world is like unto the phenomenal world. They are the exact counterpart of each other. Whatever objects appear in this world of existence are the outer pictures of the world of heaven. Abdu’l-Bahá, Promulgation of Universal Peace p. 10