Reading one day that space is infinite, a believer later recalled, he was suddenly happy: he was no longer a prisoner of the limits of the world. What Bahá’u’lláh and ‘Abdu’l-Bahá teach about infinity and eternity is first of all a release. The worlds of God are countless and this globe is a poppy seed among them; creation has neither beginning nor end, and none has unravelled its mystery. Yet the teaching is also precise. A species, a planet, even this earth had its origin in time, while existence as a whole did not, for a Creator without a creation is as unthinkable as a sun without rays, and the bounty that follows from the divine names can never cease. The beginnings named in scripture, ‘Abdu’l-Bahá adds, often mean a spiritual beginning, the second birth. Augustine, holding that time itself was created and that God’s eternity is not a long stretch of past, offers a different account against which these claims can be tested [1]. From here the way leads toward preexistence, the ceaseless renewal of creation, and the Word that is sanctified from time and place.
One day I was reading one of the Tablets of Baha'u'llah in which it was stated that this is "infinite space." Then I was made very happy. I realized that I am no longer a prisoner of the limits of the world.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-12 -- ABU2382)
02
As to thy question concerning the worlds of God. Know thou of a truth that the worlds of God are countless in their number, and infinite in their range. None can reckon or comprehend them except God, the All-Knowing, the All-Wise.
(Bahá’u’lláh, Suriy-i-Vafa (=Lawh-i-Vafa), to Shaykh Mulla Muhammad Husayn Vafa -- BH00354)
03
This globe with all the infinite forms of life teeming through its length and breadth is but a grain of poppy in comparison to this stupendous creation and man is a part of this grain of poppy.
(‘Abdu’l-Bahá, Words to some friends, spoken on 1915-Jan-03 -- ABU2797)
04
None can grasp the reality of the origin of creation save God, exalted be His glory, Whose knowledge embraceth all things both before and after they come into being. Creation hath neither beginning nor end, and none hath ever unravelled its mystery. Its knowledge hath ever been, and shall remain, hidden and preserved with those Who are the Repositories of divine knowledge.
(Bahá’u’lláh, 1299-08-14 [1882-Jul-1], to Mashhadi Baqir et al -- BH00048)
05
Likewise, the various species found upon the earth have an origin in time; for it is acknowledged by all that there was a time when these species existed nowhere on the face of the earth, and indeed a time when the earth itself did not exist. But the world of existence has always been, for it is not confined to this terrestrial globe.
(‘Abdu’l-Bahá, Chapter 38, The Three Stations of the Divine Manifestations, 1904 ca. -- AB00345)
06
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.
(‘Abdu’l-Bahá, Chapter 47, The Evolution of the Universe and the Origin of Man, 1904-Oct ca. -- AB00077)
07
The Creator has ever had a creation, and the rays have ever emanated and shone forth from the Sun of Truth, for a lightless sun would be impenetrable darkness. The names and attributes of God require the existence of things, and no cessation in the outpouring of God's ancient grace can ever be contemplated, for this would be contrary to the divine perfections.
(‘Abdu’l-Bahá, Chapter 80, True Pre-existence, 1904-Jun ca. -- AB00839)
08
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.
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.
(Bahá’u’lláh, Lawh-i-Hikmat (Tablet of Wisdom), 1292? [1875-1876], to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00223)
10
As for what thou hast mentioned concerning the end of the physical world, the recognition of this station dependeth upon the vision of the beholder. In one respect it is finite, and in another it is sanctified therefrom. The Truth hath ever been, and will ever be, and likewise creation, except that the latter is preceded by causation.
(Bahá’u’lláh, 1299-07-12 [1882-May-30], to Mulla Muhammad Ali -- BH00328)
11
Shouldst thou ponder this in thine heart, thou wouldst realize that His handiwork knoweth neither beginning nor end. … His creation no end hath overtaken, and it hath ever existed from the "Beginning that hath no beginning"; and the Manifestations of His Beauty no beginning hath beheld, and they will continue to the "End that knoweth no end."
(Bahá’u’lláh, Kitab-i-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)
12
Consider, for instance, at the time of the manifestation of the universal Manifestation, before that Ancient Being maketh Himself known and uttereth the creative Word, the world existed but none had knowledge of Him.
… Creation has always existed, and the Manifestations of the glory of the Divine Unity and Dawning-places of eternal holiness have been sent forth in the primordial centuries, calling creation to the Truth.
(Bahá’u’lláh, Lawh-i-Abdu'r-Razzaq, to Abd-i-Razz -- BH00060)
13
As to what thou asked about the beginning of creation, know that the True One has always existed and creation has always existed - there is no beginning for the True One and no beginning for creation. This refers to physical bodies in the contingent world. However, the "beginning" mentioned in the Holy Books refers to the beginning of Manifestation, and "creation" refers to the second spiritual birth, as Christ said, "Ye must be born again." Without doubt, the beginning of this spiritual creation was the Manifestation itself in every age and cycle, for each Manifestation of Truth is Adam, and the first to believe in Him is Eve, and all souls who are born with the second spiritual birth are their children and descendants.
(‘Abdu’l-Bahá, 1903-Oct-24, to Isabella D Brittingham -- AB03015)
14
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.
(‘Abdu’l-Bahá, Chapter 41, Universal Cycles, 1904 ca. -- AB00206)
15
Know, moreover, in that station, that things are not devoid of three grades: Sarmad, which hath neither beginning nor end; Dahr, which hath a beginning but no end; and Time, which is realized through the motion of the sphere of spheres, with the rising of the sun and the moon and the appearance of day and night.
O Name of the Merciful [Rahim], bear thou witness that God hath ever been and shall ever be a Living, Eternal Being, even as He hath been.
(The Báb, Li'l-Khalil, 1266 [1849-1850], to Siyyid 'Abdu'r-Rahim -- BB00523)
17
In the divine world there is no beginning and ending. From a material standpoint there may be the first and the last, but from the spiritual standpoint there is neither first nor last.
(‘Abdu’l-Bahá, Words to Zoroastrian pilgrims, spoken on 1913-Nov-15 -- ABU0469)
18
The Master begins: "Our guest is right, the human intellect cannot form a distinct idea, a clear conception of where and how time may cease and flow into eternity. It is not with logical understanding that we can capture the concept of eternity in the nets of our reason, but it is the mystic, the intuitive power of perception which approaches and touches this concept.
(‘Abdu’l-Bahá, Words spoken ca. April 1910 -- ABU1069)
19
(Then, concerning the confinement of the atmosphere, He said:) In childhood, whenever I heard about Ptolemaic principles that the seven celestial spheres were like seven circles each within another and each circle encompassing another circle, My heart would feel confined. From childhood We did not like limited space and atmosphere, until one day in a prayer revealed from the Supreme Pen I heard mention of infinite space. Immediately upon reading it I became so delighted it defies description.
(‘Abdu’l-Bahá, Words spoken on 1913-Feb-12 in Paris -- ABU2315)
20
Just as particulars are infinite in number, so also universals, on the material plane, and the great realities of the universe are without number and beyond computation. The Dawning Places of Unity, the Daysprings of Singleness and the Suns of Holiness are also sanctified beyond the bounds of number, and the luminous spiritual worlds are exalted above limits and restrictions. In like manner the worlds of bodily existence the mind of no man can reckon nor the understanding of the learned comprehend.
(‘Abdu’l-Bahá, Lawh-i-Aflakiyyih (Tablet of the Celestial Spheres), 1876-08 ca. -- AB00023)
21
Thus, as we observe the coming together of elements giveth rise to the existence of beings, and knowing that beings are infinite, they being the effect, how can the Cause be finite?
(‘Abdu’l-Bahá, Lawh-i-Dr Forel (Tablet to Dr Forel), 1921-Sep-21, to Auguste Forel -- AB00020)
22
Likewise, look into this endless universe: a universal power inevitably existeth, which encompasseth all, directing and regulating all the parts of this infinite creation; and were it not for this Director, this Co-ordinator, the universe would be flawed and deficient.
(‘Abdu’l-Bahá, 1921-May-01, to Mr A A Dan Zidgiz -- AB00103)
23
For in this universe of God's, which appears in the utmost perfection, beauty and grandeur, the luminous bodies of the material universe are infinite.
(‘Abdu’l-Bahá, Chapter 81, Reincarnation, 1904 ca. -- AB00036)
24
Aside from this, it has been established by science that the material heaven is a limitless space, void and empty, wherein countless stars and planets move.
(‘Abdu’l-Bahá, Chapter 23, The Resurrection of Christ, 1904 ca. -- AB00575)
25
They think that Divinity is accidental, for to them Divinity is dependent upon existing things, whereas, in reality, as long as there has been a God, there has been a creation. As long as there has been light, there have been recipients of that light, for light cannot become manifest unless those things which perceive and appreciate it exist.
… It is, therefore, evident that inasmuch as the reality of Divinity is without a beginning, creation is also without a beginning.
(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Dec-04 -- ABU0033)
26
This infinite universe is from everlasting. The sovereignty, power, names and attributes of God are eternal, ancient. His names presuppose creation and predicate His existence and will.
God is infinite; the works of God are infinite; the bestowals of God are infinite.
(‘Abdu’l-Bahá, Public address given at Theosophical Lodge on 1912-May-30 -- ABU0041)
27
If we try to conceive of a time when creation was nonexistent, when there were no subjects or creatures under divine dominion and control, Divinity itself would disappear; there would be a cessation of the bounty of God, just as the kingship and favor of an earthly monarch would disappear if his kingdom did not exist. The sovereignty of God is eternal. There has been no beginning; there will be no end.
(‘Abdu’l-Bahá, Public address given on 1912-Aug-18 -- ABU0049)
28
If we should say that there was a time in past ages when God was not possessed of His creation or that there was a beginning for the world, it would be a denial of creation and the Creator. … The sovereignty thereof is everlasting, and the creation thereof is without beginning and without end.
(‘Abdu’l-Bahá, Public address given at Hotel Sacramento on 1912-Oct-26 -- ABU0119)
29
If we acknowledge that there is a beginning for this world of creation, we acknowledge that the sovereignty of God is accidental -- that is, we admit a time when the reality of Divinity has been without dominion (lit. "defeated"). … Therefore, the requirements of the attributes of God do not admit of cessation or interruption, for the names of God are actually and forever existing and not potential.
… Baha'u'llah says, "The universe hath neither beginning nor ending." He has set aside the elaborate theories and exhaustive opinions of scientists and material philosophers by the simple statement, "There is no beginning, no ending."
(‘Abdu’l-Bahá, Public address given at 309 W 78th St on 1912-Jul-05 -- ABU0403)
30
If we determine a beginning and an end for creation, it is as if we determine a beginning and an end for God. There can be no creator without a creation. The sun without light and a king without subjects and a country are simply inconceivable.
(‘Abdu’l-Bahá, Words to reporters, spoken on 1912-Sep-11 -- ABU3115)
31
The Kingdom of God is pre-existent and, since He is the Creator, without doubt He has always had a creation.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken at 309 W 78th St on 1912-Jul-03 -- ABU3569)
32
Regarding Jinab-i-Aqa Mirza Hasan who is attracted to God, thou hadst written - praise be to God that he hath been guided by the light of guidance. However, there is no need for him to resign from his position. If they have deemed this appropriate, that is their affair. Jinab-i-Aqa Mirza Hasan is independent, but it is better not to resign.
Regarding creation, say to that historian that just as there was no beginning to God's Divinity and Lordship, likewise there will be no beginning or end to His creative power, sustaining power and divine perfections. That is, creation has existed from a beginningless beginning to an endless end and will continue to exist.
The specificity and essentiality of things are permanent and changeless; only within the limits of a particular species do progress and decline occur.
(‘Abdu’l-Bahá, 1902 or <, to Usku'i, Haydar Ali (Son of Karbala'i Hasan of Matanih) -- AB02206)
33
The world, i.e. the universe, is eternal. The earth is but one planet where natural life is millions and millions of years old.
(‘Abdu’l-Bahá, Words spoken ca. 1909-1910 -- ABU0170)
34
The universe has never had a beginning. From the point of view of essence it transforms itself.
The power of God is eternal and there have always been beings to manifest it; that is why we say that the worlds of God are infinite - there has never been a time when they did not exist.
Existence has eternal permanence. Show me something that is not eternal.
(‘Abdu’l-Bahá, Words spoken on 1912-Dec-26 in London -- ABU2254)
36
This physical universe is infinite, and if material existence is endless, how much more so are the worlds of God! When we think of the visible worlds as infinite, how can we think that the worlds of God are limited? There is no beginning and no end to the material or spiritual worlds.
Among the bounties of God are the holy Manifestations. How, then, can they be limited, when they are the greatest of all divine bounties? If the material bounty is unlimited, how can the spiritual bounty be limited? If the drop be not limited, how shall the sea be limited? If the atom be without limit, how shall the sun be confined? Since the corporeal world is infinite, how can the spiritual world be limited and finite? Therefore the holy Manifestations, who are the greatest of the divine bounties, have existed from everlasting and shall continue for evermore.
(‘Abdu’l-Bahá, Words spoken at Theosophical Society in Paris, 1913-Feb-13 -- ABU0085)
38
The creation of God is infinite. The worlds of God are numberless.
The light travels about one hundred eighty thousand miles in a second and there are certain stars, the light of which takes 8 yrs to reach the earth. Such is the infinitude of the universe of God.
(‘Abdu’l-Bahá, Words to Mrs Rosenberg, Cropper, and Heron, spoken 97 Cadogan Gardens on 1913-Jan-20 -- ABU1707)
39
Were it possible to build a heavenly railway; were it possible to invent an aeroplane to establish communication between the various planets many marvelous discoveries would have been achieved. Then the inhabitants of the earth could associate with the denizens of other spheres. They could learn from them many things. They could then realize the grandeur and infinity of the universe. They would see with their own eyes how stupendous and magnificent are these shining stars. They would behold the wonders of the Almighty treasured in His Universal Creation.
(‘Abdu’l-Bahá, Words spoken at Rue St. Didier 30 in Paris, 1913-Feb-16 -- ABU2615)
40
O servant of God! Days shall pass and times shall come to an end, but the favors of the Blessed Beauty shall remain steadfast and enduring, and the bounties of the Most Great Name shall eternally embrace the everlasting and the infinite.
(‘Abdu’l-Bahá, to Haji Muhammad Husayn -- AB09244)
41
This is the day wherein every soul can attain a station that will endure throughout the past and future eternities.
(Bahá’u’lláh, 1298-07-14 [1881-Jun-12], to Umm-i-Muhajir -- BH08106)
Further quotations · supplied wording and references
42
Every single manifestation of the myriad forms of creation is a reflection of the divine emanations, therefore the divine emanations are infinite, unlimited and illimitable.... In brief, the creation of God is beyond the grasp of the human intellect. When this objective creation of God is unlimited and not subject to suspension, is not the subjective creation of His Majesty the Almighty limitless?
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43
As to what thou hast asked concerning other worlds: Verily God hath ever possessed worlds without end; but each of them doth circle round this world...
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44
the eternality of the world is necessary in order to avoid allowing a temporal action to be attributed to God This universe has come into existence, not as the result of a process of reasoning that it ought to exist but because it was necessary that there should be a second nature... [Enn.III.3.2] this universe ... exists of necessity and not as the result of any process of reasoning, but of a better nature naturally producing a likeness of itself [Enn.III.3.3] Things that are said to have come into being did not just come into being [at a particular moment] but always were and always will be in process of becoming
Enn.II.9.3 this universe did not begin and will not come to an end but exists always as long as the intelligible realities exist. Enn.II.9.7
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45
The process of His creation hath had no beginning, and can have no end, otherwise it would necessitate the cessation of his celestial grace.
As to thy question concerning the origin of creation. Know assuredly that God's creation hath existed from eternity, and will continue to exist forever. Its beginning hath no beginning, and its end knoweth no end.