# Extraterrestrial Life

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> Through His potency the Trees of Divine Revelation have yielded
> their fruits, every one of which hath been sent down in the form
> of a Prophet, bearing a Message to God's creatures in each of the
> worlds whose number God, alone, in His all-encompassing
> knowledge, can reckon. (ADJ Page 80)
> 
> When we contemplate this vast machinery of omnipresent power,
> perceive this illimitable space and its innumerable worlds it
> will become evident to us that the lifetime of this infinite
> creation is more than six thousand years; nay, it is very, very
> ancient. (FWU 108)
> 
> The world of Divinity presupposes creation, presupposes
> recipients of bounty, presupposes the existence of worlds. No
> Divinity can be conceived as separate from creation, for
> otherwise it would be like imagining an empire without a people. 
> A king must needs have a kingdom, must needs have an army and
> subjects. Is it possible to be a king and have no country, no
> army, no subjects? This is an absurdity. If we say that there
> was a time when there was no country, no army and no subjects,
> how then could there have been a king and ruler? For these
> things are essential to a king. Consequently, just as the reality
> of Divinity never had a beginning--that is, God has ever been a
> Creator, God has ever been a Provider, God has ever been a
> Quickener, God has ever been a Bestower--so there never has been
> a time when the attributes of God have not had expression. The
> sun is the sun because of its rays, because of its heat. Were we
> to conceive of a time when there was a sun without heat and
> light, it would imply that there had been no sun at all and that
> it became the sun afterward. So, likewise, if we say there was a
> time when God had no creation or created beings, a time when
> there were no recipients of His bounties and that His names and
> attributes had not been manifested, this would be equivalent to a
> complete denial of Divinity, for it would mean that Divinity is
> accidental. To explain it still more clearly, if we think that
> fifty thousand years ago or one hundred thousand years ago there
> was no creation, that there were then no worlds, no human beings,
> no animals, this thought of ours would mean that previous to that
> period there was no Divinity. If we should say that there was a
> time when there was a king but there were no subjects, no army,
> no country for him to rule over, it would really be asserting
> that there was a time when no king existed and that the king is
> accidental. It is, therefore, evident that inasmuch as the
> reality of Divinity is without a beginning, creation is also
> without a beginning. This is as clear as the sun. When we
> contemplate this vast machinery of omnipresent power, perceive
> this illimitable space and its innumerable worlds, it will become
> evident to us that the lifetime of this infinite creation is more
> than six thousand years; nay, it is very, very ancient.
> Notwithstanding this, we read in Genesis in the Old Testament
> that the lifetime of creation is but six thousand years. This
> has an inner meaning and significance; it is not to be taken
> literally. For instance, it is said in the Old Testament that
> certain things were created in the first day. The narrative
> shows that at that time the sun was not yet created. How could
> we conceive of a day if no sun existed in the heavens? For the
> day depends upon the light of the sun. Inasmuch as the sun had
> not been made, how could the first day be realized? Therefore,
> these statements have significances other than literal. To be
> brief: Our purpose is to show that the divine sovereignty, the
> Kingdom of God, is an ancient sovereignty, that it is not an
> accidental sovereignty, just as a kingdom presupposes the
> existence of subjects, of an army, of a country; for otherwise
> the state of dominion, authority and kingdom cannot be conceived
> of. Therefore, if we should imagine that the creation is
> accidental, we would be forced to admit that the Creator is
> accidental, whereas the divine bounty is ever flowing, and the
> rays of the Sun of Truth are continuously shining. No cessation
> is possible to the divine bounty, just as no cessation is
> possible to the rays of the sun. This is clear and obvious. Thus
> there have been many holy Manifestations of God. One thousand
> years ago, two hundred thousand years ago, one million years ago,
> the bounty of God was flowing, the radiance of God was shining,
> the dominion of God was existing. Why do these holy
> Manifestations of God appear? What is the wisdom and purpose of
> Their coming? What is the outcome of Their mission? It is
> evident that human personality appears in two aspects: the image
> or likeness of God, and the aspect of Satan. The human reality
> stands between these two: the divine and the satanic. It is
> manifest that beyond this material body, man is endowed with
> another reality, which is the world of exemplars constituting the
> heavenly body of man. (Prmlgtn Unvrsl Peace 462-464)
> 
>  Existence is of two kinds: one is the existence of God which is
> beyond the comprehension of man. He, the invisible, the lofty
> and the incomprehensible, is preceded by no cause but rather is
> the Originator of the cause of causes. He, the Ancient, hath had
> no beginning and is the all-independent. The second kind of
> existence is the human existence. It is a common existence,
> comprehensible to the human mind, is not ancient, is dependent
> and hath a cause to it. The mortal substance does not become
> eternal and vice-versa; the human kind does not become a Creator
> and vice-versa. The transformation of the innate substance is
> impossible. (SFTW A-B 61)
> 
>  The sciences of today are bridges to reality; if then they lead
> not to reality, naught remains but fruitless illusion. By the
> one true God! If learning be not a means of access to Him, the
> Most Manifest, it is nothing but evident loss. (SFTW A-B 110)
> 
>  If one were to travel through the deserts of Central Asia he
> would observe how many cities, once great and prosperous like
> Paris and London, are now demolished and razed to the ground. 
> From the Caspian Sea to the River Oxus there stretch wild and
> desolate plains, deserts, wildernesses and valleys. For two days
> and two nights the Russian railway traverseth the ruined cities
> and uninhabited villages of that wasteland. Formerly that plain
> bore the fruit of the finest civilizations of the past. Tokens
> of development and refinement were apparent all around, arts and
> sciences were well protected and promoted, professions and
> industries flourished, commerce and agriculture had reached a
> high stage of efficiency, and the foundations of government and
> statesmanship were laid on a strong and solid basis. Today that
> vast stretch of land hath become mostly the shelter and asylum of
> Turkoman tribes, and an arena for the display of wild beasts. 
> The ancient cities of that plain, such as Gurgan, Nissa, Abyord
> and Shahristan, famous throughout the world for their arts,
> sciences, culture, industry, and well known for their wealth,
> greatness, prosperity and distinction, have given way to a
> wilderness wherein no voice is heard save the roaring of wild
> beasts and where bloodthirsty wolves roam at will. (SFTW A-B 
> 288-289)
> 
>  In this mortal world every important matter hath an end; and
> every remarkable achievement a termination; none having permanent
> existence. For instance, consider how the important achievements
> of the ancient world have been totally exterminated and not a
> trace remaineth therefrom save the great Cause of the Kingdom of
> God, which hath no beginning and will have no end. (SFTW A-B 
> 311)
> 
>  The philosophers of the ancients, the thinkers of the Middle
> Ages and the scientists of this and the former centuries have all
> agreed upon the fact that the best and the most ideal region for
> the habitation of man is the temperate zone, for in this belt the
> intellects and thoughts rise to the highest stage of maturity,
> and the capability and ability of civilization manifest
> themselves in full efflorescence. When you read history
> critically and with a penetrating eye, it becomes evident that
> the majority of the famous men have been born, reared and have
> done their work in the temperate zone, while very very few have
> appeared from the torrid and frigid zones. (TDP 65)
> 
>  Question.--What is the real explanation of the cycles which
> occur in the world of existence? Answer.--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 of 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. (SAQ 160)
> 
>  God is eternal and ancient; not a new God. His sovereignty is
> of old, not recent; not merely existent these five or six
> thousand years. 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. We say God is creator. This name creator
> appears when we connote creation. We say God is the provider. 
> This name presupposes and proves the existence of the provided. 
> God is love. This name proves the existence of the beloved. In
> the same way God is mercy, God is justice, God is life, etc.,
> etc. Therefore as God is creator, eternal and ancient, there
> were always creatures and subjects existing and provided for. 
> There is no doubt that divine sovereignty is eternal. Sovereignty
> necessitates subjects, ministers, trustees and others subordinate
> to sovereignty. Could there be a king without country, subjects
> and armies? If we conceive of a time when there were no
> creatures, no servants, no subjects of divine lordship we
> dethrone God and predicate a time when God was not. It would be
> as if He had been recently appointed and man had given these
> names to Him. The divine sovereignty is ancient, eternal. God
> from everlasting was love, justice, power, creator, provider, the
> omniscient, the bountiful. As the divine entity is eternal,
> the divine attributes are co-existent, co-eternal. The divine
> bestowals are therefore without beginning, without end. God is
> infinite; the works of God are infinite; the bestowals of God are
> infinite. (FWU 102)
> 
>  Bahá'u'lláh 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." (Prmlgtn Unvrsl
> Peace 220)
> 
> Therefore, if we should imagine that the creation is accidental,
> we would be forced to admit that the Creator is accidental,
> whereas the divine bounty is ever flowing, and the rays of the
> Sun of Truth are continuously shining. No cessation is possible
> to the divine bounty, just as no cessation is possible to the
> rays of the sun. This is clear and obvious. Thus there have been
> many holy Manifestations of God. One thousand years ago, two
> hundred thousand years ago, one million years ago, the bounty of
> God was flowing, the radiance of God was shining, the dominion of
> God was existing. (Prmlgtn Unvrsl Peace 463)
> 
>  The Spiritual Meetings, which are organized in this cycle of
> God and this divine century, have never had their simile or
> likeness in bygone cycles. (TAB Vol. I 10)
> 
>  Though Pythagoras, and Plato during the latter part of his life,
> adopted the theory that the annual movement of the sun around the
> zodiac does not proceed from the sun, but rather from the
> movement of the earth around the sun, this theory had been
> entirely forgotten, and the Ptolemaic system was accepted by all
> mathematicians. But there are some verses revealed in the Qur'an
> contrary to the theory of the Ptolemaic system. One of them is
> "The sun moves in a fixed place," which shows the fixity of the
> sun, and its movement around an axis. Again, in another verse,
> "And each star moves in its own heaven." Thus is explained the
> movement of the sun, of the moon, of the earth, and of other
> bodies. When the Qur'an appeared, all the mathematicians
> ridiculed these statements and attributed the theory to
> ignorance. Even the doctors of Islam, when they saw that these
> verses were contrary to the accepted Ptolemaic system, were
> obliged to explain them away. It was not until after the
> fifteenth century of the Christian era, nearly nine hundred years
> after Muhammad, that a famous astronomer made new observations
> and important discoveries by the aid of the telescope, which he
> had invented. The rotation of the earth, the fixity of the sun,
> and also its movement around an axis, were discovered. It became
> evident that the verses of the Qur'an agreed with existing facts,
> and that the Ptolemaic system was imaginary. In short, many
> Oriental peoples have been reared for thirteen centuries under
> the shadow of the religion of Muhammad. During the Middle Ages,
> while Europe was in the lowest depths of barbarism, the Arab
> peoples were superior to the other nations of the earth in
> learning, in the arts, mathematics, civilization, government and
> other sciences. The Enlightener and Educator of these Arab
> tribes, and the Founder of the civilization and perfections of
> humanity among these different races, was an illiterate Man,
> Muhammad. (SAQ 23-24)
> 
> This limitless universe is like the human body, all the members
> of which are connected and linked with one another with the
> greatest strength. How much the organs, the members and the
> parts of the body of man are intermingled and connected for
> mutual aid and help, and how much they influence one another! In
> the same way, the parts of this infinite universe have their
> members and elements connected with one another, and influence
> one another spiritually and materially. (SAQ 245-246)
> 
>  The second is the station of the rational soul, which is the
> human reality. This also is phenomenal, and the Holy
> Manifestations share it with all mankind. Know that,
> although the human soul has existed on the earth for prolonged
> times and ages, yet it is phenomenal. As it is a divine sign,
> when once it has come into existence, it is eternal. The spirit
> of man has a beginning, but it has no end; it continues
> eternally. In the same way the species existing on this earth
> are phenomenal, for it is established that there was a time when
> these species did not exist on the surface of the earth. 
> Moreover, the earth has not always existed, but the world of
> existence has always been, for the universe is not limited to
> this terrestrial globe. The meaning of this is that, although
> human souls are phenomenal, they are nevertheless immortal,
> everlasting and perpetual; for the world of things is the world
> of imperfection in comparison with that of man, and the world of
> man is the world of perfection in comparison with that of things.
> 
> When imperfections reach the station of perfection, they become
> eternal. This is an example of which you must comprehend the
> meaning. (SAQ 151-152)
> 
> The reflection of the divine perfections appears in the reality
> of man, so he is the representative of God, the messenger of God.
> 
> If man did not exist, the universe would be without result, for
> the object of existence is the appearance of the perfections of
> God. 
> Therefore, it cannot be said there was a time when man was not. 
> All that we can say is that this terrestrial globe at one time
> did not exist, and at its beginning man did not appear upon it. 
> But from the beginning which has no beginning, to the end which
> has no end, a Perfect Manifestation always exists. This Man of
> Whom we speak is not every man; we mean the Perfect Man. For the
> noblest part of the tree is the fruit, which is the reason of its
> existence. If the tree had no fruit, it would have no meaning. 
> Therefore, it cannot be imagined that the worlds of existence,
> whether the stars or this earth, were once inhabited by the
> donkey, cow, mouse and cat, and that they were without man! This
> supposition is false and meaningless. The word of God is clear
> as the sun. This is a spiritual proof, but one which we cannot
> at the beginning put forth for the benefit of the materialists. 
> (SAQ 196-197)
> 
>  In the beginning of his formation the mind and spirit also
> existed, but they were hidden; later they were manifested. In
> the womb of the world mind and spirit also existed in the embryo,
> but they were concealed; afterward they appeared. So it is that
> in the seed the tree exists, but it is hidden and concealed; when
> it develops and grows, the complete tree appears. In the same
> way the growth and development of all beings is gradual; this is
> the universal divine organization and the natural system. The
> seed does not at once become a tree; the embryo does not at once
> become a man; the mineral does not suddenly become a stone. No,
> they grow and develop gradually and attain the limit of
> perfection. (SAQ 198-199)
> 
>  Some people believe that the divinity of God had a beginning.
> They say that before this particular beginning man had no
> knowledge of the divinity of God. With this principle they have
> limited the operation of the influences of God. For example,
> they think there was a time when man did not exist, and that
> there will be a time in the future when man will not exist. Such
> a theory circumscribes the power of God, because how can we
> understand the divinity of God except through scientifically
> understanding the manifestations of the attributes of God? 
> How can we understand the nature of fire except from its heat,
> its light? Were not heat and light in this fire, naturally we
> could not say that the fire existed. Thus, if there was a
> time when God did not manifest His qualities, then there was no
> God, because the attributes of God presuppose the creation of
> phenomena. For example, by present consideration we say that God
> is the creator. Then there must always have been a creation -
> since the quality of creator cannot be limited to the moment when
> some man or men realize this attribute. The attributes that we
> discover one by one - these attributes themselves necessarily
> anticipated our discovery of them. Therefore, God has no
> beginning and no ending; nor is His creation limited ever as to
> degree. Limitations of time and degree pertain to things
> created, never to the creation as a whole. They pertain to the
> forms of things, not to their realities. The effulgence of God
> cannot be suspended. The sovereignty of God cannot be
> interrupted. As long as the sovereignty of God is
> immemorial, therefore the creation of our world throughout
> infinity is presupposed. When we look at the reality of this
> subject, we see that the bounties of God are infinite, without
> beginning and without end. (FWU 52-53)
> 
>  God's graces and bounties are without limit, and the coming of
> the Manifestations of God are not circumscribed by time. (FWU 
> 53)
> 
>  It is confirmed through evidences and proofs that every being
> universally acts upon other beings, either absolutely or through
> association. Finally, the perfection of each individual
> being--that is to say, the perfection which you now see in man or
> apart from him, with regard to their atoms, members or powers--is
> due to the composition of the elements, to their measure, to
> their balance, to the mode of their combination, and to mutual
> influence. When all these are gathered together, then man
> exists. As the perfection of man is entirely due to the
> composition of
> the atoms of the elements, to their measure, to the method of
> their combination, and to the mutual influence and action of the
> different beings--then, since man was produced ten or a hundred
> thousand years ago from these earthly elements with the same
> measure and balance, the same method of combination and mingling,
> and the same influence of the other beings, exactly the same man
> existed then as now. This is evident and not worth debating. A
> thousand million years hence, if these elements of man are
> gathered together and arranged in this special proportion, and if
> the elements are combined according to the same method, and if
> they are affected by the same influence of other beings, exactly
> the same man will exist. For example, if after a hundred
> thousand years there is oil, fire, a wick, a lamp and the lighter
> of the lamp--briefly, if there are all the necessaries which now
> exist, exactly the same lamp will be obtained. (SAQ 179)
> 
>  Know that, although the human soul has existed on the earth for
> prolonged times and ages, yet it is phenomenal. As it is a
> divine sign, when once it has come into existence, it is eternal.
> 
> The spirit of man has a beginning, but it has no end; it
> continues eternally. In the same way the species existing on
> this earth are phenomenal, for it is established that there was a
> time when these species did not exist on the surface of the
> earth. Moreover, the earth has not always existed, but the world
> of existence has always been, for the universe is not limited to
> this terrestrial globe. The meaning of this is that, although
> human souls are phenomenal, they are nevertheless immortal,
> everlasting and perpetual; for the world of things is the world
> of imperfection in comparison with that of man, and the world of
> man is the world of perfection in comparison with that of things.
> 
> When imperfections reach the station of perfection, they become
> eternal. This is an example of which you must comprehend the
> meaning. (SAQ 151-152)
> 
>  For all existing beings, terrestrial and celestial, as well as
> this limitless space and all that is in it, have been created and
> organized, composed, arranged and perfected as they ought to be;
> the universe has no imperfection, so that if all beings became
> pure intelligence and reflected for ever and ever, it is
> impossible that they could imagine anything better than that
> which exists. (SAQ 177)
> 
>  Therefore, it cannot be said there was a time when man was not. 
> All that we can say is that this terrestrial globe at one time
> did not exist, and at its beginning man did not appear upon it. 
> But from the beginning which has no beginning, to the end which
> has no end, a Perfect Manifestation always exists. This Man of
> Whom we speak is not every man; we mean the Perfect Man. (SAQ 
> 196)
> 
>  But from the beginning of man's existence he is a distinct
> species. ... admitting that the traces of organs which have
> disappeared actually exist [in the human body], this is not a
> proof of the impermanence and the non-originality of the
> species. At the most it proves that the form, and fashion, and
> the organs of man have progressed. Man was always a distinct
> species, a man, not an animal. -- Some Answered Questions, pp.
> 211, 212, 213, 214. (Baha-&-New Era 1980 207)
> 
> For the teachings of His Highness BAHA'O'LLAH are the keys to all
> the doors. Every hidden secret will become discovered and every
> hidden mystery will become manifest and apparent.*** (TAB Vol.
> III 692)
> 
>  The
> learned men, that have fixed at several thousand years the life
> of this earth, have failed, throughout the long period of their
> observation, to consider either the number or the age of the
> other planets. Consider, moreover, the manifold divergencies that
> have resulted from the theories propounded by these men. Know
> thou that every fixed star hath its own planets, and every planet
> its own creatures, whose number no man can compute. (GLEANINGS 
> 163)
> 
>  Mention hath been made in certain books of a deluge which caused
> all that existed on earth, historical records as well as other
> things, to be destroyed. Moreover, many cataclysms have occurred
> which have effaced the traces of many events. Furthermore, among
> existing historical records differences are to be found, and each
> of the various peoples of the world hath its own account of the
> age of the earth and of its history. Some trace their history as
> far back as eight thousand years, others as far as twelve
> thousand years. To any one that hath read the book of Juk it is
> clear and evident how much the accounts given by the various
> books have differed. Please God thou wilt turn thine eyes
> towards the Most Great Revelation, and entirely disregard these
> conflicting tales and traditions. (GLEANINGS 174-175)
> 
> O SON OF MAN! Veiled in My immemorial being and in the ancient
> eternity of My essence, I knew My love for thee; therefore I
> created thee, have engraved on thee Mine image and revealed to
> thee My beauty.(Hidden Words)
> 
> O SON OF MAN! I loved thy creation, hence I created thee.
> Wherefore, do thou love Me, that I may name thy name and fill thy
> soul with the spirit of life. (Hidden Words; BWF 156)
> 
>  This latter world hath neither beginning nor end. It would be
> true if thou wert to contend that this same world is, as decreed
> by the All-Glorious and Almighty God, within thy proper self and
> is wrapped up within thee. It would equally be true to maintain
> that thy spirit, having transcended the limitations of sleep and
> having stripped itself of all earthly attachment, hath, by the
> act of God, been made to traverse a realm which lieth hidden in
> the innermost reality of this world. Verily I say, the creation
> of God embraceth worlds besides this world, and creatures apart
> from these creatures. In each of these worlds He hath ordained
> things which none can search except Himself, the All-Searching,
> the All-Wise. Do thou meditate on that which We have revealed
> unto thee, that thou mayest discover the purpose of God, thy
> Lord, and the Lord of all worlds. In these words the mysteries of
> Divine Wisdom have been treasured. We have refrained from
> dwelling upon this theme owing to the sorrow that hath
> encompassed Us from the actions of them that have been created
> through Our words, if ye be of them that will hearken unto Our
> Voice. (Tblts of Bahá'u'lláh 187-188)
> 
>  Know thou, moreover, that the people aforetime have produced
> things which the contemporary men of knowledge have been unable
> to produce. (Tblts of Bahá'u'lláh 150)
> 
>  Yes, it may be that one of the parts of the universe, one of the
> globes, for example, may come into existence, or may be
> disintegrated, but the other endless globes are still existing;
> the universe would not be disordered nor destroyed; on the
> contrary, existence is eternal and perpetual. As each globe has a
> beginning, necessarily it has an end, because every composition,
> collective or particular, must of necessity be decomposed; the
> only difference is that some are quickly decomposed, and others
> more slowly, but it is impossible that a composed thing should
> not eventually be decomposed. It is necessary, therefore,
> that we should know what each of the important existences was in
> the beginning--for there is no doubt that in the beginning the
> origin was one: the origin of all numbers is one and not two.
> Then it is evident that in the beginning matter was one, and that
> one matter appeared in different aspects in each element; thus
> various forms were produced, and these various aspects as they
> were produced became permanent, and each element was specialized.
> But this permanence was not definite, and did not attain
> realization and perfect existence until after a very long time.
> Then these elements became composed, and organized and combined
> in infinite forms; or rather from the composition and combination
> of these elements innumerable beings appeared. 
> (BWF 296-298)
> 
> In like manner the mind proveth the existenCe of an unseen
> Reality that embraceth all beings, and that existeth and
> revealeth itself in all stages, the essence whereof is beyond the
> grasp of the mind. (BWF 338)
> 
>  Know assuredly that God's creation hath existed from eternity,
> and will continue to exist forever. Its beginning hath had no
> beginning, and its end knoweth no end. His name, the Creator,
> presupposeth a creation, even as His title, the Lord of Men, must
> involve the existence of a servant. (GLEANINGS 150)
> 
> Though all the dwellers of heaven and earth unite to glorify the
> least of Thy signs, wherein and whereby Thou hast revealed
> Thyself, yet would they fail, how much more to praise Thy holy
> Word, the creator of all Thy tokens. (BP 122)
> 
> O Thou kind Lord! Thou hast created all humanity from the same
> stock. (BP 101)
> 
>  Some people believe that the divinity of God had a beginning.
> They say that before this particular beginning man had no
> knowledge of the divinity of God. With this principle they have
> limited the operation of the influences of God. For example,
> they think there was a time when man did not exist, and that
> there will be a time in the future when man will not exist. Such
> a theory circumscribes the power of God, because how can we
> understand the divinity of God except through scientifically
> understanding the manifestations of the attributes of God? (FWU 
> 52-53)
> 
> No. 7 No. But 'Abdu'l-Bahá stated there are other worlds than
> ours which are inhabited by beings capable of knowing God. (Lght
> Dvn Gdnc Vol 2 82)
> 
> And it is your Lord that knoweth best all beings that are in the 
> heavens and on earth: (AY Ali trans. Quran Surih 17:55)
> 
> Not one of the beings in the heavens and the earth but must come
> to (God) Most Gracious as a servant. (AY Ali trans. Quran Surih
> 19:93)
> 
> And when the Garden is brought near--
> 14 (Then) shall each soul know what it has put forward.
> 15 So verily I call to witness the planets--that recede,
> 16 Go straight, or hide; (AY Ali trans. Quran Surih 81:13-16)
> 
> It is He Who created the Night and the Day, and the sun and the
> moon: all (the celestial bodies) swim along, each in its rounded
> course. (AY Ali Quran Surih 21:33)
> 
> "Regarding your questions: There is no record in history, or in
> the teachings, of a Prophet similar in Station to Bahá'u'lláh,
> having lived 500,000 years ago. There will, however, be one
> similar to Him in greatness after the lapse of 500,000 years, but
> we cannot say definitely that His Revelation will be
> inter-planetary in scope. We can only say that such a thing may
> be possible. What Bahá'u'lláh means by His appearance in 'other
> worlds' He has not defined, as we could not visualize them in our
> present state, hence He was indefinite, and we cannot say whether
> He meant other planets or not..." (From a letter written on
> behalf of Shoghi Effendi to an individual believer, December 24,
> 1941) (Lights of Guidance 472.)
> 
> "Regarding the passage on p. 163 of the 'Gleanings'; the
> creatures which Bahá'u'lláh states to be found in every planet
> cannot be considered to be necessarily similar or different from
> human beings on this earth. Bahá'u'lláh does not specifically
> state whether such creatures are like or unlike us. He simply
> refers to the fact that there are creatures in every planet. It
> remains for science to discover one day the exact nature of these
> creatures." (From a letter written on behalf of Shoghi Effendi to
> an individual believer, February 9, 1937) (Lights of Guidance 
> 478.)
> 
>  "As to your question whether the power of Bahá'u'lláh extends
> over our solar system and to higher worlds: while the Revelation
> of Bahá'u'lláh, it should be noted, is primarily for this planet,
> yet the spirit animating it is all-embracing, and the scope
> therefore cannot be restricted or defined." (From a letter
> written on behalf of the Guardian to an individual believer, July
> 14, 1938) (Lights of Guidance 481.)
> 
> He had been speaking of the great technological and scientific
> strides of the age; it would be meet, He said, if ways and means
> of reaching other planets were now devised. ('Abdu'l-Bahá by HM
> Balyuzi Pg 377)
> 
> Today, man is possessed of such power that he can travel in
> space and may soon reach other planets. On the other hand, such
> achievements if not coupled with spiritual progress will bring
> in their wake man's destruction upon this earth. (Rev Baha V. 1
> Taherzadeh 120)
> 
> I also understand that 'Abdu'l-Bahá's "Tablet of the Universe"
> contains important statements on this topic. -D.T.
>
> — *Extraterrestrial Life (Used by permission of the curator)*