The Bahá’í World
Volume 1 : 1925-1926
160BAHÁ’Í YEAR BOOK 
SCIENCE AND RELIGION
By Dr. J. E . Esslemont
Note: The following passages have been taken from Chapter XII of “Bahá’u’lláh and the New Era.”
COMPLETE harmony with science is evident in the Bahá’í teachings regarding the way in which we must seek the truth. Man must cut himself free from all prejudice so that he may seek after truth unhindered.
‘Abdu’l-Bahá says: “In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is essential if we would reach Truth, for Truth is one. . .
“No one truth can contradict another truth. Light is good in whatsoever lamp it is burning! A rose is beautiful in whatsoever garden it may bloom! A star has the same radiance if it shines from the East or from the West! Be free from prejudice; so will you love the Sun of Truth from whatever point in the horizon it may arise. You will realize that if the Divine Light of Truth shone in Jesus Christ, it also shone in Moses and Buddha. This is what is meant by the search after truth.
“It also means that we must be willing to clear away all that we have previously learned, all that would clog our steps on the way to Truth; we must not shrink if necessary, from beginning our education all over again. We must not allow our love for any one religion or anyone personality so to blind our eyes that we become fettered by superstition. When we are freed from all these bonds, seeking with liberated minds, then we shall be able to arrive at our goal.’
The Bahá’í teaching is at one with science and philosophy in declaring the essential nature of God to be entirely beyond human comprehension. As emphatically as Huxley and Spencer teach that the nature of the Great First Cause is unknowable, does Baha'u'llah teach that “God comprehends all; he cannot be comprehended.” To knowledge of the Divine essence “the way is barred and the road is impassable,” for how can the finite comprehend the Infinite; how can a drop contain the ocean or a mote dancing in the sunbeam embrace the universe? Yet the whole universe is eloquent of God. In each drop of water are hidden oceans of meaning, and in each mote is concealed a whole universe of significances, reaching far beyond the ken of the most learned scientist. The chemist and physicist pursuing their researches into the nature of matter, have passed from masses to molecules, from molecules to atoms, from atoms to electrons and ether, but at every step the difficulties of the research increase till the most profound intellect can penetrate no further, and can but bow in silent awe before the unknown Infinite which remains ever shrouded in inscrutable mystery.
If the flower in the crannied wall, if even a single atom of matter, presents mysteries which the most profound intellect cannot solve, how is it possible for man to comprehend the universe? How dare he pretend to define or describe the Infinite cause of all things? All theological specula-