A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Next World

Also a father and mother endure the greatest troubles and hardships for their children; and often when the children have reached the age of maturity, the parents pass on to the other world. Rarely does it happen that a father and mother in this world see the reward of the care and trouble they have undergone for their children. Therefore, children, in return for this care and trouble, must show forth charity and beneficence, and must implore pardon and forgiveness for their parents. So you ought, in return for the love and kindness shown you by your father, to give to the poor for his sake, with greatest submission and humility implore pardon and remission of sins, and ask for the supreme mercy.
(‘Abdu’l-Bahá, Some Answered Questions, p. 231-232)


And now concerning thy question regarding the soul of man and its survival after death. Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving kindness and bounty.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 155-156)


And paradise is for such as love thee, heaven is for such as serve thee, the everlasting abode is for such as visit (thy tomb)! “Upon thee be El-Bahá! Upon thee be greeting and praise, O thou who hast suffered martyrdom in the path of God, and art submerged in the ocean of the mercy of God!
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v2, p. 384)


As the child in the womb does not yet know the use of its members, it does not know what its eyes are for, neither its nose, nor ears, nor tongue—so also it is with the soul on earth. It cannot understand here the uses and powers of its spiritual gifts, but directly it enters the eternal kingdom, it will become clearly apparent.
(‘Abdu’l-Bahá, Bahá’í Prayers 9, p. 48)


As to the second question: the tests and trials of God take place in this world, not in the world of the Kingdom.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 194)


As to thy question regarding discoveries made by the soul after it hath put off its human form: certainly, that world is a world of perceptions and discoveries, for the interposed veil will be lifted away and the human spirit will gaze upon souls that are above, below, and on a par with itself. It is similar to the condition of a human being in the womb, where his eyes are veiled, and all things are hidden away from him. Once he is born out of the uterine world and entereth this life, he findeth it, with relation to that of the womb, to be a place of perceptions and discoveries, and he observeth all things through his outer eye. In the same way, once he hath departed this life, he will behold, in that world whatsoever was hidden from him here: but there he will look upon and comprehend all things with his inner eye. There will he gaze on his fellows and his peers, and those in the ranks above him, and those below. As for what is meant by the equality of souls in the all-highest realm, it is this: the souls of the believers, at the time when they first become manifest in the world of the body, are equal, and each is sanctified and pure. In this world, however, they will begin to differ one from another, some achieving the highest station, some a middle one, others remaining at the lowest stage of being. Their equal status is at the beginning of their existence; the differentiation followeth their passing away.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 170)


As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations.
(Adib Taherzadeh, The Covenant of Bahá’u’lláh, p. 17)


Asked whether it was possible through faith and love to bring the New Revelation to the knowledge of those who have departed from this life without hearing of it, ‘Abdu’l-Bahá replied:—“Yes, surely! since sincere prayer always has its effect, and it has a great influence in the other world. We are never cut off from those who are there. The real and genuine influence is not in this world but in that other.”
(Notes of Mary Hanford Ford: Paris, 1911 found in Dr. J.E. Esslemont, Bahá’u’lláh and the New Era, p. 194)


Blessed is the soul which, at the hour of its separation from the body, is sanctified from the vain imaginings of the peoples of the world. Such a soul liveth and moveth in accordance with the Will of its Creator, and entereth the all-highest Paradise. The Maids of Heaven, inmates of the loftiest mansions, will circle around it, and the Prophets of God and His chosen ones will seek its companionship. With them that soul will freely converse, and will recount unto them that which it hath been made to endure in the path of God, the Lord of all worlds.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 155)


Concerning the future life what Bahá’u’lláh says is that the soul will continue to ascend through many worlds. What those worlds are and what their nature is we cannot know. The same way the child in the matrix cannot know this world so we cannot know what the other world is going to be.
(Shoghi Effendi, Lights of Guidance, p. 204)


Concerning your question whether a soul can receive knowledge of the Truth in the world beyond. Such a knowledge is surely possible, and is but a sign of the loving Mercy of the Almighty. We can, through our prayers, help every soul to gradually attain this high station, even if it has failed to reach it in this world. The progress of the soul does not come to an end with death. It rather starts along anew line. Bahá’u’lláh teaches that great far- reaching possibilities await the soul in the other world. Spiritual progress in that realm is infinite, and no man, while on this earth, can visualize its full power and extent.
(Shoghi Effendi, Lights of Guidance, p. 204-205)


For just as the effects and the fruitage of the uterine life are not to be found in that dark and narrow place, and only when the child is transferred to this wide earth do the benefits and uses of growth and development in that previous world become revealed—so likewise reward and punishment, heaven and hell, requital and retribution for actions done in this present life, will stand revealed in that other world beyond. And just as, if human life in the womb were limited to that uterine world, existence there would be nonsensical, irrelevant—so too if the life of this world, the deeds here done and their fruitage, did not come forth in the world beyond, the whole process would be irrational and foolish.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 184)


For the Kingdom of God is sanctified (or free) from time and place; it is another world and another universe. But the holy souls are promised the gift of intercession. And know thou for a certainty, that in the divine worlds, the spiritual beloved ones (believers) will recognize each other, and will seek union (with each other), but a spiritual union. Likewise, a love that one may have entertained for any one will not be forgotten in the world of the Kingdom. Likewise, thou wilt not forget (there) the life that thou hast had in the material world.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v1, p. 205-206)


Hence, as the perfections of humanity are endless, man can also make progress in perfections after leaving this world.
(‘Abdu’l-Bahá, Some Answered Questions, p. 236)


Herein there is no death, no trouble nor burden.
(Bahá’í Scriptures, p. 174)


If a wealthy man at the time of his death bequeaths a gift to the poor and miserable, and gives a part of his wealth to be spent for them, perhaps this action may be the cause of his pardon and forgiveness, and of his progress in the Divine Kingdom. (‘Abdu’l-Bahá, Some Answered Questions, p. 231)


If any man be told that which hath been ordained for such a soul in the worlds of God, the Lord of the throne on high and of earth below, his whole being will instantly blaze out in his great longing to attain that most exalted, that sanctified and resplendent station.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 156)


If thou art seeking everlasting glory, choose humility in the path of the True One. If thou art aspiring to eternal life, sacrifice thy soul in the way of God.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v1, p. 214)


In the matrix of the mother we were the recipients of endowments and blessings of God, yet these were as nothing compared to the powers and graces bestowed upon us after birth into this human world. Likewise if we are born from the matrix of this physical and phenomenal environment into the freedom and loftiness of the life and vision spiritual, we shall consider this mortal existence and its blessings as worthless by comparison.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 266-267)


It is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world. It is another thing, another reality, which cannot be expressed in words.
(‘Abdu’l-Bahá, Some Answered Questions, p. 231)


It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 171)


It is even possible that the condition of those who have died in sin and unbelief may become changed—that is to say, they may become the object of pardon through the bounty of God, not through His justice—for bounty is giving without desert, and justice is giving what is deserved. As we have power to pray for these souls here, so likewise we shall possess the same power in the other world, which is the Kingdom of God. Are not all the people in that world the creatures of God? Therefore, in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness and receive light through entreaties and supplications. Thus as souls in this world, through the help of the supplications, the entreaties and the prayers of the holy ones, can acquire development, so is it the same after death. Through their own prayers and supplications they can also progress, more especially when they are the object of the intercession of the Holy Manifestations.
(‘Abdu’l-Bahá, Some Answered Questions, p. 232)


It is possible for a soul, not only to recognize the Truth in the next world, but also to make up for “lost opportunities”. Shoghi Effendi in the following writes on his behalf to individual believers states:
No man can “obtain everlasting life” in the full sense of the term, except through acknowledging the Manifestation of God, in this age, Bahá’u’lláh. If he doesn’t do it in this world he will have a chance to progress in the next one.
(Universal House of Justice, 1991 Aug 28, The Condition of non-Bahá’í Relatives after Death)


Just as man has been physically born into this world, he may be reborn from the realm and matrix of nature, for the realm of nature is a condition of animalism, darkness and defect. In this second birth he attains the world of the Kingdom. There he witnesses and realizes that the world of nature is a world of gloom, whereas the Kingdom is a world of radiance; the world of nature is a world of defects, the Kingdom is a realm of perfection; the world of nature is a world without enlightenment, the Kingdom of spiritual humanity is a heaven of illumination. Great discoveries and revelations are now possible for him; he has attained the reality of perception; his circle of understanding is illimitably widened; he views the realities of creation, comprehends the divine bounties and unseals the mystery of phenomena. This is the station which Christ has interpreted as the second birth. He says that just as ye were physically born from the mother into this world, ye must be born again from the mother world of nature into the life of the divine Kingdom.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 332)


Learn well this Tablet, O Ahmad. Chant it during thy days and withhold not thyself therefrom. For verily, God hath ordained for the one who chants it, the reward of a hundred martyrs and a service in both worlds. These favors have We bestowed upon thee as a bounty on Our part and a mercy from Our presence, that thou mayest be of those who are grateful.
(Bahá’u’lláh, Tablet of Ahmad, Bahá’í Prayers, p. 211)


Likewise the rewards of the other world are the eternal life which is clearly mentioned in all the Holy Books, the divine perfections, the eternal bounties, and everlasting felicity. The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world; whilst the rewards of this life are the real luminous perfections which are realized in this world, and which are the cause of eternal life, for they are the very progress of existence.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 324-325)


Likewise, the rewards of the other world are the eternal life which is clearly mentioned in all the Holy Books, the divine perfections, the eternal bounties and everlasting felicity. The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world, while the rewards of this life are the real luminous perfections which are realized in this world, and which are the cause of eternal life, for they are the very progress of existence.
(‘Abdu’l-Bahá, Some Answered Questions, p. 224-225)


Man can certainly recall past experiences in his evolution, and even when his soul leaves this world it will still remember its past.
(Shoghi Effendi, Lights of Guidance, p. 113)


Mrs. S. asked some questions with reference to the conditions of existence in the next world, and the life after death; she said that having recently lost a very near relative, she had given much thought to this subject. Many thought that re-union with those we had loved, and who had passed on to the future life, would only take place after a long period of time had elapsed. She wished to know whether one would be re-united with those who had gone before immediately after death. ‘Abdu’l-Bahá answered that this would depend upon the respective stations of the two. If both had the same degree of development, they would be re-united immediately after death. The questioner then said, how could this state of development be acquired? ‘Abdu’l-Bahá replied, by unceasing effort, striving to do right, and to attain spiritual qualities.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 73)


Now is she free; delivered from her chains of care and sorrow; safe from all the suffering and pain, released from the ills of this nether world. She rolled up and packed away the years of longing for her mighty Father, and for Him, her loving and well-favoured Brother, and departed to her abode in the midmost heart of the Heavens.
(Bahiyyih Khanum, p. 25)


Paradise is attainment of His good-pleasure and everlasting hell-fire His judgement through justice.
(The Bab, Selections from the Writings of the Bab, p. 157)


Paradise is the joy of knowing and loving God, as revealed through His Manifestation, thereby attaining to the utmost perfection of which one is capable, and, after death, obtaining entrance to the Kingdom of God and the life everlasting.
(Dr. J.E. Esslemont, Bahá’u’lláh and the New Era, p. 20)


Praise be to God! that you have found eternal life from among the dead; that is, you have heard the call of the divine Kingdom, are attracted to the Heavenly Countenance and have turned your faces toward the Center of the Light of Truth. I hope that you continue to be a living, eternal light!
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 550)


Question.—What is the condition of children who die before attaining the age of discretion or before the appointed time of birth?
Answer.—These infants are under the shadow of the favor of God; and as they have not committed any sin and are not soiled with the impurities of the world of nature, they are the centers of the manifestation of bounty, and the Eye of Compassion will be turned upon them.
(‘Abdu’l-Bahá, Some Answered Questions, p. 240)


Someone present asked how it was that in prayer and meditation the heart often turns with instinctive appeal to some friend who has passed into the next life. ‘Abdu’l-Bahá answered: “It is a law of God’s creation that the weak should lean upon the strong. Those to whom you turn may be the mediators of God’s power to you, even as when on earth. But it is the One Holy Spirit that strengthens all men.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 96)


That world beyond is a world of sanctity and radiance; therefore it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that life eternal ready for him.
(‘Abdu’l-Bahá, Foundations of World Unity, p. 63)


The Apostle of God—may the blessings of God and His salutations be upon Him—is reported to have said: “Blessed the man that hath visited ‘Akká, and blessed he that hath visited the visitor of ‘Akká … Well is it with him that hath drunk from these springs, and washed in their waters, for God hath forbidden the fire of hell to touch him and his body on the Day of Resurrection.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 178)


The answer to the third question is this, that in the other world the human reality doth not assume a physical form, rather doth it take on a heavenly form, made up of elements of that heavenly realm.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 194)


The “life to come,” on the other hand, signifieth the things that give you a safe approach to God, the All-Glorious, the Incomparable.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 275)


The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 156)


The people of Bahá, who are the inmates of the Ark of God, are, one and all, well aware of one another’s state and condition, and are united in the bonds of intimacy and fellowship. Such a state, however, must depend upon their faith and their conduct. They that are of the same grade and station are fully aware of one another’s capacity, character, accomplishments and merits. They that are of a lower grade, however, are incapable of comprehending adequately the station, or of estimating the merits, of those that rank above them. Each shall receive his share from thy Lord. Blessed is the man that hath turned his face towards God, and walked steadfastly in His love, until his soul hath winged its flight unto God, the Sovereign Lord of all, the Most Powerful, the Ever-Forgiving, the All-Merciful.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 170)


The possibility of securing union with his beloved in the next world is one which the Bahá’í Teachings are quite clear about. According to Bahá’u’lláh the soul retains its individuality and consciousness after death, and is able to commune with other souls. This communion, however, is purely spiritual in character, and is conditioned upon the disinterested and selfless love of the individuals for each other.
(Shoghi Effendi, Lights of Guidance, p. 207)


The progress of man’s spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name.
(‘Abdu’l-Bahá, Some Answered Questions, p. 239)


The questioner remarked that many differing opinions were held as to the conditions of the future life. Some thought that all would have exactly the same perfections and virtues; that all would be equal and alike. ‘Abdu’l-Bahá said there would be variety, and differing degrees of attainment, as in this world. The question was then asked as to how it would be possible with no material bodies or environment to recognize different entities and characters, when all would be in the same conditions and on the same plane of existence. ‘Abdu’l-Bahá said if several people look into a mirror at the same moment, they behold all the different personalities, their characteristics and movements; the glass of the mirror into which they look is one. In your mind you have a variety of thoughts, but all these thoughts are separate and distinct. Also you may perhaps have hundreds of friends; but when you call them before your memory you do not confuse them one with another: each one is separate and distinct, having their own individualities and characteristics.
(‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 74-75)


The rewards of the other world are peace, the spiritual graces, the various spiritual gifts in the Kingdom of God, the gaining of the desires of the heart and the soul, and the meeting of God in the world of eternity. In the same way the punishments of the other world, that is to say, the torments of the other world, consist in being deprived of the special divine blessings and the absolute bounties, and falling into the lowest degrees of existence. He who is deprived of these divine favors, although he continues after death, is considered as dead by the people of truth.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 324-325)


The souls of the children of the Kingdom, after their separation from the body, ascend unto the realm of everlasting life. But if ye ask as to the place, know ye that the world of existence is a single world, although its stations are various and distinct. For example, the mineral life occupieth its own plane, but a mineral entity is without any awareness at all of the vegetable kingdom, and indeed, with its inner tongue denieth that there is any such kingdom. In the same way, a vegetable entity knoweth nothing of the animal world, remaining completely heedless and ignorant thereof, for the stage of the animal is higher than that of the vegetable, and the vegetable is veiled from the animal world and inwardly denieth the existence of that world—all this while animal, vegetable and mineral dwell together in the one world. In the same way the animal remaineth totally unaware of that power of the human mind which graspeth universal ideas and layeth bare the secrets of creation—so that a man who liveth in the east can make plans and arrangements for the west; can unravel mysteries; although located on the continent of Europe can discover America; although sited on the earth can lay hold of the inner realities of the stars of heaven. Of this power of discovery which belongeth to the human mind, this power which can grasp abstract and universal ideas, the animal remaineth totally ignorant, and indeed denieth its existence. In the same way, the denizens of this earth are completely unaware of the world of the Kingdom and deny the existence thereof. They ask, for example: ‘Where is the Kingdom? Where is the Lord of the Kingdom?’ These people are even as the mineral and the vegetable, who know nothing whatever of the animal and the human realm; they see it not; they find it not. Yet the mineral and vegetable, the animal and man, are all living here together in this world of existence.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 193-194)


The souls of the infidels, however, shall—and to this I bear witness—when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed. Well is it with him that hath quaffed the choice and incorruptible wine of faith through the gracious favor and the manifold bounties of Him Who is the Lord of all Faiths.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, pages 223-224)


The spirits of heavenly souls will find eternal life, that is, they will attain the highest and most great stations of perfection; but the spirits of the heedless souls, although they are eternal, yet they are in a world of imperfection, concealment and ignorance. This is a concise answer. Contemplate and meditate upon it, in order that thou mayest comprehend the reality of the mysteries in detail. For instance: No matter how much the mineral has an existence and life, yet in comparison to man, it is entirely non-existent and deprived of life. For where man is translated from life to death, his comparative station will be that of a mineral existence.
(‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 550)


The wealth of the other world is nearness to God. Consequently, it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world. It is another thing, another reality, which cannot be expressed in words.
(‘Abdu’l-Bahá: Some Answered Questions, p. 231)


The wealth of the other world is nearness to God. Consequently, it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world. It is another thing, another reality, which cannot be expressed in words.
(‘Abdu’l-Bahá, Some Answered Questions, p. 231)


The world beyond is as different from this world as this world is different from that of the child while still in the womb of its mother.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 157)


Therefore, know thou that the True One possesseth invisible worlds which human meditation is unable to comprehend and the intellect of man hath no power to imagine. When thou wilt purify and clarify thy spiritual nostrils from every worldly moisture, then thou wilt inhale the holy fragrances diffusing from the merciful gardens of these worlds.
(‘Abdu’l-Bahá, Bahá’í World Faith, p. 392)


This world is not much of a place for the realization of truth. This world is but the womb of the world of reality. Twins in the matrix may even embrace each other without knowing what they do. They are in darkness and cannot know their relationship to their mother who nourishes them, or their father who cares for them and provides for them. However, when they are born out of the world of darkness and live in this world, they realize each other and become assured that they have a father and a mother. So will you become assured when you enter the world of light and then you will realize how great is my fatherhood for you.
(‘Abdu’l-Bahá, Divine Philosophy, p. 112-113)


Thou hast, moreover, asked Me concerning the state of the soul after its separation from the body. Know thou, of a truth, that if the soul of man hath walked in the ways of God, it will, assuredly, return and be gathered to the glory of the Beloved. By the righteousness of God! It shall attain a station such as no pen can depict, or tongue describe. The soul that hath remained faithful to the Cause of God, and stood unwaveringly firm in His Path shall, after his ascension, be possessed of such power that all the worlds which the Almighty hath created can benefit through him. Such a soul provideth, at the bidding of the Ideal King and Divine Educator, the pure leaven that leaveneth the world of being, and furnisheth the power through which the arts and wonders of the world are made manifest.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 161)


Turn to your Bahá’í brothers and sisters, who are living with you in the kingdom. Indeed, the believers have not yet fully learned to draw on each other’s love for strength and consolation in time of need. The Cause of God is endowed with tremendous powers, and the reason the believers do not gain more from it is because they have not learned to duly draw these mighty forces of love and strength and harmony generated by the Faith.
(Shoghi Effendi, Directives from the Guardian, p. 40)


We will have experience of God’s spirit through His Prophets in the next world, but God is too great for us to know without this Intermediary. The Prophets know God, but how is more than our human minds can grasp. We believe we may attain in the next world to seeing the Prophets.
(Shoghi Effendi, Lights of Guidance, p. 209)


When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 157)


You will retain your individuality and will not be swallowed up in one vast spirit. Concerning the condition of the human soul after its ascension from the material world: the essence of the human soul is clarified from material substances and purified from the embodiment of physical things. It is exclusively luminous; it has no body; it is a dazzling pencil of light; it is a celestial orb of brightness.
(‘Abdu’l-Bahá, The Eternal Quest For God, p 218)