Trailblazer
Veteran Member
Well, Baha'u'llah wrote that the mysteries of man’s physical death and of his return to God have not been divulged because were they to be revealed, some souls would be so filled with gladness as to wish for death and beseech God to hasten their end. So we are told that is one reason why God is keeping the nature of the afterlife under His hat. The other reason is that the spiritual world is so different from this world that we could never really understand what it will be like. I am sure you know what I mean. You are trying to convey spiritual experiences in words, but words fall short.That's a very beautiful passage, I love it!
God is infinite love, God's love is so immense that words could never describe this... it makes you feel the most special, the most loved, the most adored... the whole attention of God is on you, the whole love of God is on you, the whole care of God is for you, it's a love that........ when you are there, you wish to never come back here again, hence why those people that have a NDE do not want to come back, this is why!!! You drink this love, you smell this love, you touch this love, this love is touching you to the deepest parts of your being.
“Know thou that every hearing ear, if kept pure and undefiled, must, at all times and from every direction, hearken to the voice that uttereth these holy words: “Verily, we are God’s, and to Him shall we return.” The mysteries of man’s physical death and of his return have not been divulged, and still remain unread.” Gleanings From the Writings of Bahá’u’lláh, p. 345
“Death proffereth unto every confident believer the cup that is life indeed. It bestoweth joy, and is the bearer of gladness. It conferreth the gift of everlasting life.
As to those that have tasted of the fruit of man’s earthly existence, which is the recognition of the one true God, exalted be His glory, their life hereafter is such as We are unable to describe. The knowledge thereof is with God, alone, the Lord of all worlds.” Gleanings From the Writings of Bahá’u’lláh, pp. 345-346