Following the declaration of His mission in 1863, Bahá’u’lláh began to elaborate a theme already introduced in the Book of Certitude, the relationship between the Will of God and the evolutionary process by which the spiritual and moral capacities latent in human nature find expression. This exposition would occupy a central place in His writings over the remaining thirty years of His life. The reality of God, He asserts, is and will always remain unknowable. Whatever words human thought may apply to the Divine nature relate only to human existence and are the products of human efforts to describe human experience:
Far, far from Thy glory be what mortal man can affirm of Thee, or attribute unto Thee, or the praise with which he can glorify Thee! Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.29
To every discerning and illumined 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.30
The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the Source of infinite grace, … hath caused those luminous Gems of Holiness to appear out of the realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties of His imperishable Essence.31
These sanctified Mirrors … are one and all the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The beauty of their countenance is but a reflection of His image, and their revelation a sign of His deathless glory.32
These attributes of God are not and have never been vouchsafed specially unto certain Prophets, and withheld from others. Nay, all the Prophets of God, His well-favored, His holy, and chosen Messengers, are, without exception, the bearers of His names, and the embodiments of His attributes. They only differ in the intensity of their revelation, and the comparative potency of their light.33
Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between any of the Manifestations of His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine Unity, if ye be of them that apprehend and believe this truth. Be ye assured, moreover, that the works and acts of each and every one of these Manifestations of God, nay whatever pertaineth unto them, and whatsoever they may manifest in the future, are all ordained by God, and are a reflection of His Will and Purpose.34
Bahá’u’lláh compares the interventions of the Divine Revelations to the return of spring. The Messengers of God are not merely teachers, although this is one of their primary functions. Rather, the spirit of their words, together with the example of their lives, has the capacity to tap the roots of human motivation and to induce fundamental and lasting change. Their influence opens new realms of understanding and achievement:
And since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven.… Led by the light of unfailing guidance, and invested with supreme sovereignty, They [the Messengers of God] are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge … and implant the ensign of its revealed glory upon the summits of men’s hearts.35
Having created the world and all that liveth and moveth therein, He [God] … chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.… Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.
These energies with which the … Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.36
The time has come, Bahá’u’lláh said, when humanity has both the capacity and the opportunity to see the entire panorama of its spiritual development as a single process: “Peerless is this Day, for it is as the eye to past ages and centuries, and as a light unto the darkness of the times.”37 In this perspective, the followers of differing religious traditions must strive to understand what He called “the changeless Faith of God”38 and to distinguish its central spiritual impulse from the changing laws and concepts that were revealed to meet the requirements of an ever-evolving human society:
The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity.… Little wonder, then, if the treatment prescribed by the physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Day Star of Divine knowledge, they have invariably summoned its peoples to embrace the light of God through such means as best befitted the exigencies of the age in which they appeared.39
It is not only the heart, but the mind, which must devote itself to this process of discovery. Reason, Bahá’u’lláh asserts, is God’s greatest gift to the soul, “a sign of the revelation of … the sovereign Lord.”40 Only by freeing itself from inherited dogma, whether religious or materialistic, can the mind take up an independent exploration of the relationship between the Word of God and the experience of humankind. In such a search, a major obstacle is prejudice: “Warn … the beloved of the one true God, not to view with too critical an eye the sayings and writings of men. Let them rather approach such sayings and writings in a spirit of open-mindedness and loving sympathy.”41
What is common to all who are devoted to one or another of the world’s religious systems is the conviction that it is through the Divine Revelation that the soul comes in touch with the world of God, and that it is this relationship which gives real meaning to life. Some of the most important passages in Bahá’u’lláh’s writings are those which discuss at length the nature and role of those who are the channels of this Revelation, the Messengers or “Manifestations of God.” A recurrent analogy found in these passages is that of the physical sun. While the latter shares certain characteristics of the other bodies in the solar system, it differs from them in that it is, in itself, the source of the system’s light. The planets and moons reflect light whereas the sun emits it as an attribute inseparable from its nature. The system revolves around this focal point, each of its members influenced not only by its particular composition, but by its relationship to the source of the system’s light.42
In the same way, Bahá’u’lláh asserts, the human personality which the Manifestation of God shares with the rest of the race is differentiated from others in a way that fits it to serve as the channel or vehicle for the Revelation of God. Apparently contradictory references to this dual station, attributed, for example, to Christ,43 have been among the many sources of religious confusion and dissension throughout history. Bahá’u’lláh says on the subject:
Whatever is in the heavens and whatever is on the earth is a direct evidence of the revelation within it of the attributes and names of God.… To a supreme degree is this true of man, who, among all created things, … hath been singled out for the glory of such distinction. For in him are potentially revealed all the attributes and names of God to a degree that no other created being hath excelled or surpassed.… And of all men, the most accomplished, the most distinguished, and the most excellent are the Manifestations of the Sun of Truth. 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.44
Throughout history, the conviction of believers that the Founder of their own religion occupied a unique station has had the effect of stimulating intense speculation on the nature of the Manifestation of God. Such speculation has, however, been severely hampered by the difficulties of interpreting and resolving the allegorical allusions in past scriptures. The attempt to crystallize opinion in the form of religious dogma has been a divisive rather than unifying force in history. Indeed, despite the enormous energy devoted to theological pursuits—or perhaps because of it—there are today profound differences among Muslims as to the precise station of Muḥammad, among Christians as to that of Jesus, and among Buddhists with respect to the Founder of their own religion. As is all too apparent, the controversies created by these and other differences within any one given tradition have proven at least as acute as those separating that tradition from its sister faiths.
Particularly important to an understanding of Bahá’u’lláh’s teachings on the unity of religions, therefore, are His statements about the station of the successive Messengers of God and the functions performed by them in the spiritual history of humankind:
[The] Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth.…
The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfills a definite mission.…
Viewed in the light of their second station … they manifest absolute servitude, utter destitution, and complete self-effacement. Even as He saith: “I am the servant of God. I am but a man like you.” …
Were any of the all-embracing Manifestations of God to declare: “I am God,” He, verily, speaketh the truth, and no doubt attacheth thereto. For … through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world.… And were any of them to voice the utterance, “I am the Messenger of God,” He, also, speaketh the truth, the indubitable truth.… Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence.… And were they to say, “We are the Servants of God,” this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which no man can possibly attain.45
Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship, or Servitude, all is true, beyond the shadow of a doubt. Therefore these sayings … must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Day Springs of Holiness may cease to agitate the soul and perplex the mind.46
Implicit in these paragraphs is a perspective which represents the most challenging feature of Bahá’u’lláh’s exposition of the function of the Manifestation of God. Divine Revelation is, He says, the motive power of civilization. When it occurs, its transforming effect on the minds and souls of those who respond to it is replicated in the new society that slowly takes shape around their experience. A new center of loyalty emerges that can win the commitment of peoples from the widest range of cultures; music and the arts seize on symbols that mediate far richer and more mature inspirations; a radical redefinition of concepts of right and wrong makes possible the formulation of new codes of civil law and conduct; new institutions are conceived in order to give expression to impulses of moral responsibility previously ignored or unknown: “He was in the world, and the world was made by him.…”47 As the new culture evolves into a civilization, it assimilates achievements and insights of past eras in a multitude of fresh permutations. Features of past cultures that cannot be incorporated atrophy or are taken up by marginal elements among the population. The Word of God creates new possibilities within both the individual consciousness and human relationships.
Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame.… All the wondrous works ye behold in this world have been manifested through the operation of His supreme and most exalted Will, His wondrous and inflexible Purpose.… No sooner is this resplendent word uttered, than its animating energies, stirring within all created things, give birth to the means and instruments whereby such arts can be produced and perfected.… In the days to come, ye will, verily, behold things of which ye have never heard before.… Every single letter proceeding out of the mouth of God is indeed a mother letter, and every word uttered by Him Who is the Well Spring of Divine Revelation is a mother word.…48
The sequence of the Divine Revelations, the Báb asserts, is “a process that hath had no beginning and will have no end.”49 Although the mission of each of the Manifestations is limited in time and in the functions it performs, it is an integral part of an ongoing and progressive unfoldment of God’s power and will:
Contemplate with thine inward eye the chain of successive Revelations that hath linked the Manifestation of Adam with that of the Báb. I testify before God that each one of these Manifestations hath been sent down through the operation of the Divine Will and Purpose, that each hath been the bearer of a specific Message, that each hath been entrusted with a divinely revealed Book.… The measure of the Revelation with which every one of them hath been identified had been definitely foreordained.50
Eventually, as an ever-evolving civilization exhausts its spiritual sources, a process of disintegration sets in, as it does throughout the phenomenal world. Turning again to analogies offered by nature, Bahá’u’lláh compares this hiatus in the development of civilization to the onset of winter. Moral vitality diminishes, as does social cohesion. Challenges which would have been overcome at an earlier age, or been turned into opportunities for exploration and achievement, become insuperable barriers. Religion loses its relevance, and experimentation becomes increasingly fragmented, further deepening social divisions. Increasingly, uncertainty about the meaning and value of life generates anxiety and confusion. Speaking about this condition in our own age Bahá’u’lláh says:
We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how they have entangled all men, themselves included, in the mesh of their devices. They can neither discover the cause of the disease, nor have they any knowledge of the remedy. They have conceived the straight to be crooked, and have imagined their friend an enemy.51
When each of the Divine impulses has fulfilled itself, the process recurs. A new Manifestation of God appears with the fuller measure of Divine inspiration for the next stage in the awakening and civilizing of humankind:
Consider the hour at which the supreme Manifestation of God revealeth Himself unto men. Ere that hour cometh, the Ancient Being, Who is still unknown of men and hath not as yet given utterance to the Word of God, is Himself the All-Knower in a world devoid of any man that hath known Him. He is indeed the Creator without a creation.… This is indeed the Day of which it hath been written: “Whose shall be the Kingdom this Day?” And none can be found ready to answer!52
Until a section of humanity begins to respond to the new Revelation, and a new spiritual and social paradigm begins to take shape, people subsist spiritually and morally on the last traces of earlier Divine endowments. The routine tasks of society may or may not be done; laws may be obeyed or flouted; social and political experimentation may flame up or fail; but the roots of faith—without which no society can indefinitely endure—have been exhausted. At the “end of the age,” at the “end of the world,” the spiritually minded begin to turn again to the Creative source. However clumsy or disturbing the process may be, however inelegant or unfortunate some of the options considered, such searching is an instinctive response to the awareness that an immense chasm has opened in the ordered life of humankind.53 The effects of the new Revelation, Bahá’u’lláh says, are universal, and not limited to the life and teachings of the Manifestation of God Who is the Revelation’s focal point. Though not understood, these effects increasingly permeate human affairs, revealing the contradictions in popular assumptions and in society, and intensifying the search for understanding.
The succession of the Manifestations is an inseparable dimension of existence, Bahá’u’lláh declares, and will continue throughout the life of the world: “God hath sent down His Messengers to succeed to Moses and Jesus, and He will continue to do so till ‘the end that hath no end’.…”54
What does Bahá’u’lláh hold to be the goal of the evolution of human consciousness? In the perspective of eternity, its purpose is that God should see, ever more clearly, the reflection of His perfections in the mirror of His creation, and that, in the words of Bahá’u’lláh:
every man may testify, in himself, by himself, in the station of the Manifestation of his Lord, that verily there is no God save Him, and that every man may thereby win his way to the summit of realities, until none shall contemplate anything whatsoever but that he shall see God therein.55
Within the context of the history of civilization, the objective of the succession of divine Manifestations has been to prepare human consciousness for the race’s unification as a single species, indeed as a single organism capable of taking up the responsibility for its collective future: “He Who is your Lord, the All-Merciful,” Bahá’u’lláh says, “cherisheth in His heart the desire of beholding the entire human race as one soul and one body.”56 Not until humanity has accepted its organic oneness can it meet even its immediate challenges, let alone those that lie ahead: “The well-being of mankind,” Bahá’u’lláh insists, “its peace and security, are unattainable unless and until its unity is firmly established.”57 Only a unified global society can provide its children with the sense of inner assurance implied in one of Bahá’u’lláh’s prayers to God: “Whatever duty Thou hast prescribed unto Thy servants of extolling to the utmost Thy majesty and glory is but a token of Thy grace unto them, that they may be enabled to ascend unto the station conferred upon their own inmost being, the station of the knowledge of their own selves.”58 Paradoxically, it is only by achieving true unity that humanity can fully cultivate its diversity and individuality. This is the goal which the missions of all of the Manifestations of God known to history have served, the Day of “one fold and one shepherd.”59 Its attainment, Bahá’u’lláh says, is the stage of civilization upon which the human race is now entering.
One of the most suggestive analogies to be found in the writings not only of Bahá’u’lláh, but of the Báb before Him, is the comparison between the evolution of the human race and the life of the individual human being. Humanity has moved through stages in its collective development which are reminiscent of the periods of infancy, childhood, and adolescence in the maturation of its individual members. We are now experiencing the beginnings of our collective maturity, endowed with new capacities and opportunities of which we as yet have only the dimmest awareness.60
Against this background, it is not difficult to understand the primacy given in Bahá’u’lláh’s teachings to the principle of unity. The oneness of humanity is the leitmotif of the age now opening, the standard against which must be tested all proposals for the betterment of humanity. There is, Bahá’u’lláh insists, but one human race; inherited notions that a particular racial or ethnic group is in some way superior to the rest of humanity are without foundation. Similarly, since all of the Messengers of God have served as agents of the one Divine Will, their revelations are the collective legacy of the entire human race; each person on earth is a legitimate heir of the whole of that spiritual tradition. Persistence in prejudices of any kind is both damaging to the interests of society and a violation of the Will of God for our age:
O contending peoples and kindreds of the earth! Set your faces towards unity, and let the radiance of its light shine upon you. Gather ye together, and for the sake of God resolve to root out whatever is the source of contention amongst you.… There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God. The difference between the ordinances under which they abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. All of them, except a few which are the outcome of human perversity, were ordained of God, and are a reflection of His Will and Purpose. Arise and, armed with the power of faith, shatter to pieces the gods of your vain imaginings, the sowers of dissension amongst you.…61
The theme of unity runs throughout Bahá’u’lláh’s writings: “The tabernacle of unity hath been raised; regard ye not one another as strangers.”62 “Consort with the followers of all religions in a spirit of friendliness and fellowship.”63 “Ye are the fruits of one tree, and the leaves of one branch.”64
The process of humanity’s coming-of-age has occurred within the evolution of social organization. Beginning from the family unit and its various extensions, the human race has developed, with varying degrees of success, societies based on the clan, the tribe, the city-state, and most recently the nation. This progressively broader and more complex social milieu provides human potential with both stimulation and scope for development, and this development, in turn, has induced ever-new modifications of the social fabric. Humanity’s coming-of-age, therefore, must entail a total transformation of the social order. The new society must be one capable of embracing the entire diversity of the race and of benefiting from the full range of talents and insights which many thousands of years of cultural experience have refined:
This is the Day in which God’s most excellent favors have been poured out upon men, the Day in which His most mighty grace hath been infused into all created things. It is incumbent upon all the peoples of the world to reconcile their differences, and, with perfect unity and peace, abide beneath the shadow of the Tree of His care and loving-kindness … Soon will the present-day order be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth, and is the Knower of things unseen.65
The chief instrument for the transformation of society and the achievement of world unity, Bahá’u’lláh asserts, is the establishment of justice in the affairs of humankind. The subject has a central place in His teachings:
The light of men is Justice. Quench it not with the contrary winds of oppression and tyranny. The purpose of justice is the appearance of unity among men. The ocean of divine wisdom surgeth within this exalted word, while the books of the world cannot contain its inner significance.…66
In His later writings Bahá’u’lláh made explicit the implications of this principle for the age of humanity’s maturity. “Women and men have been and will always be equal in the sight of God,”67 He asserts, and the advancement of civilization requires that society so organize its affairs as to give full expression to this fact. The earth’s resources are the property of all humanity, not of any one people. Different contributions to the common economic welfare deserve and should receive different measures of reward and recognition, but the extremes of wealth and poverty which afflict most nations on earth, regardless of the socio-economic philosophies they profess, must be abolished.