‘A New Universal Cycle Begins’

“Each of the luminous bodies of this limitless firmament has its cycle of revolution, that period wherein it completes the full circuit of its orbit before beginning a new one. The earth, for example, completes a revolution every 365 days, five hours, forty-eight minutes and a fraction, and then begins anew along the same orbit. In the same way, the entire universe, whether with respect to the realm of nature or the realm of man, proceeds through cycles of major events and occurrences.When a cycle comes to a close, a new one is inaugurated, and the previous cycle, on account of the momentous events which transpire, vanishes so entirely from memory as to leave behind no record or trace. Thus, as you are aware, we have no record of twenty thousand years ago, even though we established before through rational arguments that life on this earth is very ancient—not one or two hundred thousand, or even one or two million years old: It is ancient indeed, and the records and traces of ancient times have been entirely obliterated.Each of the Manifestations of God has likewise a cycle wherein His religion and His law are in full force and effect. When His cycle is ended through the advent of a new Manifestation, a new cycle begins. Thus, cycles are inaugurated, concluded, and renewed, until a universal cycle is completed in the world of existence and momentous events transpire which efface every record and trace of the past; then a new universal cycle begins in the world, for the realm of existence has no beginning. We have previously presented proofs and arguments concerning this subject, and there is no need for repetition”.

~ ‘Abdu’l-Bahá

‘knowing the mysteries of the Kingdom’

“Is it not astonishing that although man has been created for the knowledge and love of God, for the virtues of the human world, for spirituality, heavenly illumination and eternal life, nevertheless, he continues ignorant and negligent of all this? Consider how he seeks knowledge of everything except knowledge of God. For instance, his utmost desire is to penetrate the mysteries of the lowest strata of the earth. Day by day he strives to know what can be found ten meters below the surface, what he can discover within the stone, what he can learn by archaeological research in the dust. He puts forth arduous labors to fathom terrestrial mysteries but is not at all concerned about knowing the mysteries of the Kingdom, traversing the illimitable fields of the eternal world, becoming informed of the divine realities, discovering the secrets of God, attaining the knowledge of God, witnessing the splendors of the Sun of Truth and realizing the glories of everlasting life. He is unmindful and thoughtless of these. How much he is attracted to the mysteries of matter, and how completely unaware he is of the mysteries of Divinity! Nay, he is utterly negligent and oblivious of the secrets of Divinity. How great his ignorance! How conducive to his degradation! It is as if a kind and loving father had provided a library of wonderful books for his son in order that he might be informed of the mysteries of creation, at the same time surrounding him with every means of comfort and enjoyment, but the son amuses himself with pebbles and playthings, neglectful of all his father’s gifts and provision. How ignorant and heedless is man! The Father has willed for him eternal glory, and he is content with blindness and deprivation. The Father has built for him a royal palace, but he is playing with the dust; prepared for him garments of silk, but he prefers to remain unclothed; provided for him delicious foods and fruits, while he seeks sustenance in the grasses of the field”.

~ ‘Abdu’l-Bahá


‘deep within us presides the judge’

“…deep within us presides the judge, the inextinguishable light of reason, the just discrimination between true and false, between good and evil, and the inexorable goad of conscience. Through this law, which has been imparted to all, God directs all things to the common good…”

Marsilio Ficino ‘Gardens of Philosophy: Ficino on Plato’ Arthur Farndell (Translator)

‘the inscrutable One is out of the reach of every rational process’

…just as the senses can neither grasp nor perceive the things of the mind, just as representation and shape cannot take in the simple and the shapeless, just as corporal form cannot lay hold of the intangible and incorporeal, by the same standard of truth beings are surpassed by the infinity beyond being, intelligences by that oneness which is beyond intelligence. Indeed the inscrutable One is out of the reach of every rational process. Nor can any words come up to the inexpressible Good, this One, this Source of all unity, this supra-existent Being. Mind beyond mind, word beyond speech, it is gathered up by no discourse, by no intuition, by no name. It is and it is as no other being is. Cause of all existence, and therefore itself transcending existence, it alone could give an authoritative account of what it really is”.

Dionysius the Areopagite  (From Pseudo-Dionysius: The Complete Works (Classics of Western Spirituality)

“The heavenly teachings are expressed in parable”

“The heavenly teachings are expressed in parable in order to be understood and preserved for ages to come. When the spiritually minded dive deeply into the ocean of their meaning they bring to the surface the pearls of their inner significance. There is no greater pleasure than to study God’s Word with a spiritual mind.”

~ ‘Abdu’l-Bahá

‘mind is the matrix of all matter’

“As a man who has devoted his whole life to the most clear headed science, to the study of matter, I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter.”

– Max Planck, Nobel Prize Winning Quantum Physicist

‘the springtime of the inner world’

” just as the solar cycle has its four seasons, the cycle of the Sun of Reality has its distinct and successive periods. Each brings its vernal season or springtime. When the Sun of Reality returns to quicken the world of mankind, a divine bounty descends from the heaven of generosity. The realm of thoughts and ideals is set in motion and blessed with new life. Minds are developed, hopes brighten, aspirations become spiritual, the virtues of the human world appear with freshened power of growth, and the image and likeness of God become visible in man. It is the springtime of the inner world”.

~ ‘Abdu’l-Bahá

‘In Attaining Likeness to God’

“Since Evil is here, “haunting this world by necessary law,” and it is the Soul’s design to escape from Evil, we must escape hence. But what is this escape? “In attaining Likeness to God,” we read. And this is explained as “becoming just and holy, living by wisdom,” the entire nature grounded in Virtue. But does not Likeness by way of Virtue imply Likeness to some being that has Virtue? To what Divine Being, then, would our Likeness be? To the Being- must we not think?- in Which, above all, such excellence seems to inhere, that is to the Soul of the Kosmos and to the Principle ruling within it, the Principle endowed with a wisdom most wonderful. What could be more fitting than that we, living in this world, should become Like to its ruler”?

~ Plotinus The First Ennead: Second Tractate (McKenna Translation)

“The Universal Cycles”

“Each one of the luminous bodies in this limitless firmament has a cycle of revolution which is of a different duration, and every one revolves in its own orbit, and again begins a new cycle. So the earth, every three hundred and sixty-five days, five hours, forty-eight minutes and a fraction, completes a revolution; and then it begins a new cycle—that is to say, the first cycle is again renewed. In the same way, for the whole universe, whether for the heavens or for men, there are cycles of great events, of important facts and occurrences. When a cycle is ended, a new cycle begins; and the old one, on account of the great events which take place, is completely forgotten, and not a trace or record of it will remain. As you see, we have no records of twenty thousand years ago, although we have before proved by argument that life on this earth is very ancient. It is not one hundred thousand, or two hundred thousand, or one million or two million years old; it is very ancient, and the ancient records and traces are entirely obliterated. Each of the Divine Manifestations has likewise a cycle, and during the cycle His laws and commandments prevail and are performed. When His cycle is completed by the appearance of a new Manifestation, a new cycle begins. In this way cycles begin, end and are renewed, until a universal cycle is completed in the world, when important events and great occurrences will take place which entirely efface every trace and every record of the past; then a new universal cycle begins in the world, for this universe has no beginning. We have before stated proofs and evidences concerning this subject; there is no need of repetition. Briefly, we say a universal cycle in the world of existence signifies a long duration of time, and innumerable and incalculable periods and epochs. In such a cycle the Manifestations appear with splendor in the realm of the visible until a great and supreme Manifestation makes the world the center of His radiance. His appearance causes the world to attain to maturity, and the extension of His cycle is very great. Afterward, other Manifestations will arise under His shadow, Who according to the needs of the time will renew certain commandments relating to material questions and affairs, while remaining under His shadow. We are in the cycle which began with Adam, and its supreme Manifestation is Bahá’u’lláh”.


‘Some Answered Questions’

‘Proofs are of Four Kinds’

“Proofs are of four kinds: first, through sense perception; second, through the reasoning faculty; third, from traditional or scriptural authority; fourth, through the medium of inspiration. That is to say, there are four criteria or standards of judgment by which the human mind reaches its conclusions. We will first consider the criterion of the senses. This is a standard still held to by the materialistic philosophers of the world. They believe that whatever is perceptible to the senses is a verity, a certainty and without doubt existent. For example, they say, “Here is a lamp which you see, and because it is perceptible to the sense of sight, you cannot doubt its existence. There is a tree; your sense of vision assures you of its reality, which is beyond question. This is a man; you see that he is a man; therefore, he exists.” In a word, everything confirmed by the senses is assumed to be as undoubted and unquestioned as the product of five multiplied by five; it cannot be twenty-six nor less than twenty-five. Consequently, the materialistic philosophers consider the criterion of the senses to be first and foremost.But in the estimation of the divine philosophers this proof and assurance is not reliable; nay, rather, they deem the standard of the senses to be false because it is imperfect. Sight, for instance, is one of the most important of the senses, yet it is subject to many aberrations and inaccuracies. The eye sees the mirage as a body of water; it regards images in the mirror as realities when they are but reflections. A man sailing upon the river imagines that objects upon the shore are moving, whereas he is in motion, and they are stationary. To the eye the earth appears fixed, while the sun and stars revolve about it. As a matter of fact, the heavenly orbs are stationary, and the earth is turning upon its axis. The colossal suns, planets and constellations which shine in the heavens appear small, nay, infinitesimal to human vision, whereas in reality they are vastly greater than the earth in dimension and volume. A whirling spark appears to the sight as a circle of fire. There are numberless instances of this kind which show the error and inaccuracy of the senses. Therefore, the divine philosophers have considered this standard of judgment to be defective and unreliable.

The second criterion is that of the intellect. The ancient philosophers in particular considered the intellect to be the most important agency of judgment. Among the wise men of Greece, Rome, Persia and Egypt the criterion of true proof was reason. They held that every matter submitted to the reasoning faculty could be proved true or false and must be accepted or rejected accordingly. But in the estimation of the people of insight this criterion is likewise defective and unreliable, for these same philosophers who held to reason or intellect as the standard of human judgment have differed widely among themselves upon every subject of investigation. The statements of the Greek philosophers are contradictory to the conclusions of the Persian sages. Even among the Greek philosophers themselves there is continual variance and lack of agreement upon any given subject. Great difference of thought also prevailed between the wise men of Greece and Rome. Therefore, if the criterion of reason or intellect constituted a correct and infallible standard of judgment, those who tested and applied it should have arrived at the same conclusions. As they differ and are contradictory in conclusions, it is an evidence that the method and standard of test must have been faulty and insufficient.

The third criterion or standard of proof is traditional or scriptural—namely, that every statement or conclusion should be supported by traditions recorded in certain religious books. When we come to consider even the Holy Books—the Books of God—we are led to ask, “Who understands these books? By what authority of explanation may these Books be understood?” It must be the authority of human reason, and if reason or intellect finds itself incapable of explaining certain questions, or if the possessors of intellect contradict each other in the interpretation of traditions, how can such a criterion be relied upon for accurate conclusions?

The fourth standard is that of inspiration. In past centuries many philosophers have claimed illumination or revelation, prefacing their statements by the announcement that “this subject has been revealed through me” or “thus do I speak by inspiration.” Of this class were the philosophers of the Illuminati. Inspirations are the promptings or susceptibilities of the human heart. The promptings of the heart are sometimes satanic. How are we to differentiate them? How are we to tell whether a given statement is an inspiration and prompting of the heart through the merciful assistance or through the satanic agency?

Consequently, it has become evident that the four criteria or standards of judgment by which the human mind reaches its conclusions are faulty and inaccurate. All of them are liable to mistake and error in conclusions. But a statement presented to the mind accompanied by proofs which the senses can perceive to be correct, which the faculty of reason can accept, which is in accord with traditional authority and sanctioned by the promptings of the heart, can be adjudged and relied upon as perfectly correct, for it has been proved and tested by all the standards of judgment and found to be complete. When we apply but one test, there are possibilities of mistake”.


The Promulgation of Universal Peace

‘The Realm of Divinity is an Indivisible Oneness’

“The realm of Divinity is an indivisible oneness, wholly sanctified above human comprehension; for intellectual knowledge of creation is finite, whereas comprehension of Divinity is infinite. How can the finite comprehend the infinite? We are utter poverty, whereas the reality of Divinity is absolute wealth. How can utter poverty understand absolute wealth? We are utter weakness, whereas the reality of Divinity is absolute power. Utter weakness can never attain nor apprehend absolute power”


‘Nous The Father Of All Who Is Life And Light Brought Forth Man’

‘Nous, the Father of all, who is life and light, brought forth Man, the same as himself, whom he loved as his own child, for Man was very beautiful, bearing the image of his Father. It was really his own form that God loved, and he handed over to him all his creation’.

~ Hermes Trismegistus

The Way of Hermes: New Translations of The Corpus Hermeticum and The Definitions of Hermes Trismegistus to Asclepius by Clement Salaman, Dorine Van Oyen, William D. Wharton, Jean-Pierre Mahe

‘The Soul is a Sign of God’

“…the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel. It is the first among all created things to declare the excellence of its Creator, the first to recognize His glory, to cleave to His truth, and to bow down in adoration before Him. If it be faithful to God, it will reflect His light, and will, eventually, return unto Him. If it fail, however, in its allegiance to its Creator, it will become a victim to self and passion, and will, in the end, sink in their depths”.

~ Bahá’u’lláh

‘Thou Art My light and My Light Shall Never Be Extinguished’

‘O SON OF MAN! Thou art My dominion and My dominion perisheth not; wherefore fearest thou thy perishing? Thou art My light and My light shall never be extinguished; why dost thou dread extinction? Thou art My glory and My glory fadeth not; thou art My robe and My robe shall never be outworn. Abide then in thy love for Me, that thou mayest find Me in the realm of glory’.

~ Bahá’u’lláh

‘In this Number is Rest and Peace’

“There is one single number that should determine our life on earth, and this number is One. Let us not count further. It is true that the godhead is Three, but the Three is again comprised in the One. And because God transforms Himself into the One, we men on earth must also strive for the One, devote ourselves to the One and live in it. In this number is rest and peace, and in no other. What goes beyond it is unrest and conflict, struggle of one against another. For if a calculator sets down a number and counts further than one, who can say at what number he will stop? But this question is the difficulty that gnaws at us and worries us. How much more pleasant and better it would be if we always walked in the path of the One”. ~ Paracelsus

Paracelsus: Selected Writings (Bollingen Series) Princeton University Press; New Ed edition (8 Oct 1995)