It's interesting Alison McDowell mentions the Baha'i Faith as maybe the one world religion. Yes definitely, I've looked a fair bit into this and it is the religion that can brinh in a new Messiah.
I can say without a shadow of a doubt, if all the PCR test were about gathering DNA, then that data has been sent and is now stored in the Universal House of Justice.
The UN is based on and most represented by Baha'i. And if you look at “The Seven Valleys”, it is about behavioural change. This is one take on it, written in 2010...
The Plan of Seven Stages of Behavior Change
https://mankindlastchance.wordpress.com ... or-change/
The aim of this plan is awakening in the citizen a sense of fraternal cooperation with the government. It’s main ally is the mainstream media that executes the supposed role called “moral education” of the future Global Citizen, one of the main functions of the Global Citizen is denouncing rebels to the World Government. ...
It continues, The Seventh Valley - The Valley of True Poverty and Absolute Nothingness is rather like, "You'll own nothing and be happy." ... Biblical "poverty" has nothing to do with material things, it is the absence of the Sprit of God.
Stage 7 (The Valley of True Poverty and Absolute Nothingness) – The Unity chases and kills the opponents, then the New World Order is formed by a materialistic and spiritualist economy together.
Even with all the scientific evidence, a group of people are still skeptical about it and do not accept the Unity. These people begin to object to the government and its global image. The credentialed scientists will make with that the image of the Beast [Bahá’u’lláh] also speaks. All the ambiental and global tragedies are attributed by the government of the Beast to this group of people because they are not “cooperating”. The people with their puzzled minds during Stages 1 and 2 have a new brainwashing done by the mainstream media and begin to cooperate with the government chasing the rebels and delivering them to death. ...
- Baha'i Faith "The Greatest Name"
While looking up Bahá'u'lláh's "The Seven Valleys", I came across this essay via the Way Back Machine. It's interesting in the first section about "Sufism", how it is explained, after Vatican II, which fundamentally change the Catholic service, it has become more like a type of "Sufism" as explain below, and this is exactly mirrored in the Protestant "Alpha Course" which is now a standard formula for faith.
What is Bahá'u'lláh's message to the Sufis?
by Roberta Law
In a mystical treatise called "The Seven Valleys", written ca. 1856, Bahá'u'lláh, Founder of the Bahá'í Faith, wrote answers to certain questions put to Him by Shaykh Muhiyi'd-Din, a judge in the town of Khaniqayn, northeast of Baghdad, near Persia. The judge was a Sufi and his questions dealt with certain themes of that movement. This reply was written in the style of a well-known Persian Sufi teacher and poet, Faridu'd-Din-i-'Attar, with copious quotations from another well-known teacher and poet, Jalaluddin Rumi. He argues that the ultimate knowledge of God is not available to the seeker, except through recognition of the Messenger and obedience to revealed Laws.
What is a Sufi and what does he believe?
The movement which became known as "Sufism" grew up originally within Islam. The people attracted to it were attracted to the idea of reaching the Divine Essence personally. The sincere amongst Sufis truly wanted to experience the Presence of God themselves. Teachers introduced repetitive practices which were calculated to assist people to have this personal experience. Some examples of these practices, which are still in use today, are dancing in circles or repeating certain prayers over and over again while bowing up and down. From time to time drugs were used, but this was considered by the sincere as decadent practice. Songs, prayers, dancing and other repetitive practices were more often used to induce ecstasy, presumed to be a direct experience of the Presence of God. Stories, especially about the mythical Sufi teacher, Mulla Nasrudin, were also used to illustrate spiritual truths.
In the earliest days of this movement two teachers, who were also poets, arose. They were Fariduddin Attar (called "The Chemist") and Jalaluddin Rumi (called "Our Master"). Their writings became very well-known to all literate Persians, and modern commentators have suggested that Rumi is, "surely the greatest mystical poet in the history of mankind." (Shah 132). It has been said that reading his poetry is sufficient to induce an ecstasic state. (Shah 132)
Sufism is not a religion, but rather that mystical experience which is at the heart of every religion. Religion, with its rituals, organization and laws, was the outer shell of an experience with the divine. Among themselves Sufis would say, " Sufi is a Moslim, a Christian, a Buddhist. A Sufi is a carpenter, a housewife, a banker." Sufism had (has) to do with the full development of the person by way of recognizing his True Self, i.e. God,within himself. Anyone, therefore, who is in touch with the reality of his religion, the reality of this world, is, they would say, a Sufi.
However Sufism, like religions, experienced time when its forms were used and the contents forgotten. This led, for example, to "dervishes" (Sufi wanderers) begging and expecting to be cared for because they were the holders of special, spiritual knowledge. Another problem was a feeling of superiority to recognized laws and codes of behavior which came about because they felt they had discovered the "real" truth of life. One of the beliefs that had crept in was that it was possible to experience God (the Divine Essense) yourself without a Mediator. This was a corruption of Sufi wisdom because the learning was always given from person to person. A modern Sufi said that reading a book about Sufism was like eating canned pineapple. You have to get the wisdom from a person. However, this was still not as far as Bahá'u'lláh's claim that you needed a Divine Mediator, a Person of another station than human, a "Manifestation".
How did Bahá'u'lláh speak to them?
In the Seven Valleys Bahá'u'lláh talks to the Sufis of his day in their own symbols and forms. For example, he uses the oldest form of the Sufi literature, the Seven Valleys (or Cities, as it is also known), of the poet Attar, to present His vision to the Sufis. His also quotes copiously from Rumi. Thus he built credibility for His argument.
And His argument? What was it exactly?
In the Seven Valleys Bahá'u'lláh sifts the wheat of Sufi teaching from the chaff that had crept in over the years. His point is that mankind can have an experience of the Divine (Valley of Love), can grow in understanding (Valley of Knowledge), can experience the unity of all things (Valley of Unity), be content (Valley of Contentment), and experience amazement (Valley of Wonderment), but there is a veil between the Creator and the created which can only be penetrated by a Being of another quality than man. He is the Messenger and His counsels must be followed. Bahá'u'lláh says: "In all these journeys the traveler must stray not the breadth of a hair from the 'Law', for this is indeed the secret of the 'Path' and the fruit of the Tree of 'truth', and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of truth."
In conclusion.
Bahá'u'lláh's message to the Sufis (and mankind) was that although a seeker of the Divine Essence can develop his consciousness considerably in this world, true contact with the Essence is impossible. Full development can only come through recognition of the Messenger and obedience to His Laws.
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Shah, I., The Sufis, Doubleday 1964
An example of what the Alpha Course is about - Designed to be an introduction to the Christian faith through talks, video presentations, small-group discussions and a special weekend-away, lots of churches are now employing it as part of their outreach.
The Alpha Course, by Chris Hand
http://www.banner.org.uk/misc/alpha.html
6. Conversions in Alpha are not like conversions in the Bible.
On the Day of Pentecost, Peter’s hearers were ‘…cut to the heart…’(Acts 2:37). The Philippian jailer asked urgently ‘Sirs, what must I do to be saved?’ (Acts 16:30). They understood that they were sinners. They realised that they needed mercy. It was clear to them as it was to the believers in Thessalonica that the gospel was ‘…in truth, the word of God…’ (1 Thessalonians 2:13).
Conversions in Alpha come differently from this. More often than not it is an emotional experience about the love of God but without any understanding of holiness or the need to be saved from our sins. There is no recognition of the need to repent and to turn to God as a matter of life and death. People feel forgiven but do not seem to have realised the depth of their sinfulness or repented of their sin. People feel cleansed without having consciously put their faith in Christ. Often this happens when people are in some ecstatic state. Alpha may regard this as conversion but it is not what we find in the Bible.
For all its efforts, Alpha does not help us to know God. It does not describe the true and living God for us. It does not diagnose man’s condition accurately enough. It is unable to adequately account for Christ’s death and substitutes an unbiblical view of God’s love and God’s Holy Spirit in its place. To cap it all, the whole issue of conversion is grievously misunderstood. By sparing us the ‘bad news’ about ourselves, it is unable to supply us with the ‘good news’.