I do not wish to mention the miracles of Baha'u'llah, for it may perhaps be said that these are traditions, liable both to truth and to error, like the accounts of the miracles of Christ in the Gospel, which come to us from the apostles, and not from anyone else, and are denied by the Jews. Though if I wish to mention the supernatural acts of Baha'u'llah, they are numerous; they are acknowledged in the Orient, and even by some non-Baha'is. But these narratives are not decisive proofs and evidences to all; the hearer might perhaps say that this account may not be in accordance with what occurred, for it is known that other sects recount miracles performed by their founders. For instance, the followers of Brahmanism relate miracles. From what evidence may we know that those are false and that these are true? If these are fables, the others also are fables; if these are generally accepted, so also the others are generally accepted. Consequently, these accounts are not satisfactory proofs. Yes, miracles are proofs for the eyewitness only, and even he may regard them not as a miracle but as an enchantment. Extraordinary feats have also been related of some conjurors (37:2)

Briefly, my meaning is that many wonderful things were done by Baha'u'llah, but we do not recount them, as they do not constitute proofs and evidences for all the peoples of the earth, and they are not decisive proofs even for those who see them: they may think that they are merely enchantments (37:3)

Also, most of the miracles of the Prophets which are mentioned have an inner significance. For instance, in the Gospel it is written that at the martyrdom of Christ darkness prevailed, and the earth quaked, and the veil of the Temple was rent in twain from the top to the bottom, and the dead came forth from their graves. If these events had happened, they would indeed have been awesome, and would certainly have been recorded in the history of the times. They would have become the cause of much troublings of heart. Either the soldiers would have taken down Christ from the cross, or they would have fled. These events are not related in any history; therefore, it is evident they ought not to be taken literally, but as having an inner significance. I (37:4)

Our purpose is not to deny such miracles; our only meaning is that they do not constitute decisive proofs, and that they have an inner significance (38:1)

Accordingly, today, at table, we will refer to the explanation of the traditional proofs which are in the Holy Books. Until now, all that we have spoken of are rational proofs (38:2)

The state in which one should be to seriously search for the truth is the condition of the thirsty, burning soul desiring the water of life, of the fish struggling to reach the sea, of the sufferer seeking for the true doctor to obtain the divine cure, of the lost caravan endeavoring to find the right road, of the lost and wandering ship striving to reach the shore of salvation (38:3)

Therefore, the seeker must be endowed with certain qualities. First of all, he must be just and severed from all else save God; his heart must be entirely turned to the supreme horizon; he must be free from the bondage of self and passion, for all these are obstacles. Furthermore, he must be able to endure all hardships. He must be absolutely pure and sanctified, and free from the love or the hatred of the inhabitants of the world. Why? because the fact of his love for any person or thing might prevent him from recognizing the truth in another, and, in the same way, hatred for anything might be a hindrance in discerning truth. This is the condition of seeking, and the seeker must have these qualities and attributes. Until he reaches this condition, it is not possible for him to attain to the Sun of Reality. Let us now return to our subject (38:4)

End of Quote

Some Ans. Questions 1908
'Abdu'l-Baha