Chapter 46

Such evidences prove conclusively that man is possessed of two realities, as it were: a reality connected with the senses which is shared in common with the animal, and another reality which is conscious and ideal in character. This latter is the collective reality and the discoverer of mysteries. That which discovers the realities of things undoubtedly is not of the elemental substances. It is distinct from them. For mortality and disintegration are the properties inherent in compositions and are referable to things which are subject to sense perceptions, but the collective reality in man, not being so subject, is the discoverer of things. Therefore, it is real, eternal and does not have to undergo changes and transformations.

There are many other proofs concerning this vital subject, but I shall conclude with the words of Jesus Christ: "That which is born of the Spirit is spirit" and is acceptable in the Kingdom of God. This means that just as in the first birth the fetus comes forth from the matrix of the mother into the conditions of the human kingdom, even so the spirit of man must be born out of the matrix of naturalism, out of the baser nature, in order that he may comprehend the great things of the Kingdom of God. He must be born out of mother earth to find the everlasting life. And this collective reality, or spirit, of man, being born out of the world of nature, possessing the attributes of God, will continue to live forever in the eternal realm.

9 November 1912 Talk at Baha'i Banquet Rauscher's Hall, Washington, D. C.

Notes by Joseph H. Hannen

I feel a keen sense of joy in being present at this banquet this evening, for--praise be to God!--before me are radiant faces, ears attuned to the melodies of the Supreme Concourse, hearts aglow with the fire of the love of God, spirits exhilarated through the glad tidings of God, souls sheltered beneath the overshadowing power of the Kingdom of Abha. I see before me an assemblage of souls who are of the chosen and not of the many called. And it is my hope that through the favors of Baha'u'llah He may continue to attract you to His Kingdom and render you victorious and triumphant in your service to the oneness and solidarity of mankind. May He assist all who are firm in establishing the unity of the inhabitants of this earth. May all of you thereby become my partners and coadjutors in servitude.

O Lord! Confirm and aid this assemblage. Confirm these souls through the breaths of Thy Holy Spirit. Enlighten the eyes by the vision of these radiant lights, and make the ears joyful through the anthems of Thy call to service. O God! Verily, we have gathered here in the fragrance of Thy love. We have turned to Thy Kingdom. We seek naught save Thee and desire nothing save Thy good pleasure. O God! Let this food be Thy manna from heaven, and grant that this assemblage may be a concourse of Thy supreme ones. May they be the quickening cause of love to humanity and the source of illumination to the human race. May they be the instruments of Thy guidance upon earth. Verily, Thou art powerful. Thou art the Bestower. Thou art the Forgiver, and Thou art the Almighty.

In the world many banquets, assemblages and meetings have been organized, but those gatherings have been commercial, political, educational or social in their purpose and motive. Meetings are held for the promotion of financial plans or promulgation of the arts and sciences. Others have sought to establish agricultural industries or consummate territorial agreements. Innumerable assemblages have been held for consultation upon subjects of learning and education. All such meetings have for their object the advancement of civilization. But--praise be to God!--this banquet and this assemblage are for none other purpose than love, for the purpose of announcing the divine Kingdom, for the manifestation of the ineffable traces of God, for reflecting the effulgences of the Kingdom of God, for binding hearts together, for service to the world of humanity, for the promulgation of humanitarian and altruistic realities, for the advancement and advocating of international peace, for the illumination of the whole world. Therefore, such an assemblage is matchless and peerless because other assemblages are held for a limited object and personal motive, whereas this meeting is for God and God only, for His love and purpose. It is for love of the hearts of men and the oneness of the world of humanity. Therefore, we should offer thanks to God, for He has confirmed us in attaining to the happiness of this occasion. He has appointed us servants of the human world, advocates of peace and unity among the religions, heralds of universal agreement among the races and nations, founders of divine reconciliation among all peoples.

It is my fond and fervent hope through the favor of God that this present meeting may be instrumental in ushering in the day when the standard of the oneness of the world of humanity shall be held aloft in America. May it be the first real foundation of international peace, having for its object universal service to man. May it be divine philanthropy without distinctions or differentiations in humankind. May you consider all religions the instruments of God and regard all races as channels of divine manifestation. May you view mankind as the sheep of God and know for a certainty that He is the real Shepherd. Consider how this kind and tender Shepherd cares for all His flock; how He leads them in green pastures and beside the still waters. How well He protects them! Verily, this Shepherd makes no distinctions whatsoever; to all the sheep He is equally kind. Therefore, we must follow the example of God and strive in pathways of goodwill toward all humanity. May we endeavor with heart and soul to reconcile the religions of the earth, unify the peoples and races and blend the nations in a perfect solidarity. May we uphold the flag of international agreement and enkindle a light which shall illumine all regions with the radiance of oneness. May our purposes centralize in the earnest desire of attaining the good pleasure of God, and may our supreme energies be directed to welding together the human household. Let us not regard our own respective capacities; nay, rather, let us regard forever the favors and bounties of God. The drop must not estimate its own limited capacity; it must realize the volume and sufficiency of the ocean, which ever glorifieth the drop. The tender and simple seed, solitary though it may be, must not look upon its own lack of power. Nay, rather, its attention must ever be directed to the sun, in the rays of which it finds life and quickening; and it must ever consider the downpour of the cloud of mercy. For the bounty of the cloud, the effulgence and heat of the sun and the breath of the vernal zephyrs can transform the tiny seed and develop it into a mighty tree. And may you remember that a single infinitesimal atom in the ray of the sun through a shining beam of the solar energy becomes glorified and radiant.

Therefore, let us ever trust in God and seek confirmation and assistance from Him. Let us have perfect and absolute confidence in the bounty of the Kingdom. Review the events surrounding souls of bygone times in the beginning of their day; and again consider them when, through the aid and assistance of God, they proved to be the mighty ones of God. Remember that Peter was a fisherman, but through the bounty of the Kingdom he became the great apostle. Mary Magdalene was a villager of lowly type, yet that selfsame Mary was transformed and became the means through which the confirmation of God descended upon the disciples. Verily, she served the Kingdom of God with such efficiency that she became well-known and oft mentioned by the tongues of men. Even today she is shining from the horizon of eternal majesty. Consider how infinite is the bounty of God that a woman such as Mary Magdalene should be selected by God to become the channel of confirmation to the disciples and a light of nearness in His Kingdom. Consequently, trust ye in the bounty and grace of God, and rest assured in the bestowals of His eternal outpouring. I hope that each one of you may become a shining light even as these electric lights are now brilliant in their intensity. Nay, may each one of you be a luminary like unto a sparkling star in the heaven of the divine Will. This is my supplication at the throne of God. This is my hope through the favors of Baha'u'llah. I offer this prayer in behalf of all of you and beg with a contrite heart that you may be assisted and glorified with an eternal bestowal.

10 November 1912 Talk at Home of Mr. and Mrs. Arthur J. Parsons 1700 Eighteenth Street, NW, Washington, D. C.

Notes by Joseph H. Hannen

What is the reality of Divinity, or what do we understand by God?

When we consider the world of existence, we find that the essential reality underlying any given phenomenon is unknown. Phenomenal, or created, things are known to us only by their attributes. Man discerns only manifestations, or attributes, of objects, while the identity, or reality, of them remains hidden. For example, we call this object a flower. What do we understand by this name and title? We understand that the qualities appertaining to this organism are perceptible to us, but the intrinsic elemental reality, or identity, of it remains unknown. Its external appearance and manifest attributes are knowable; but the inner being, the underlying reality or intrinsic identity, is still beyond the ken and perception of our human powers. Inasmuch as the realities of material phenomena are impenetrable and unknowable and are only apprehended through their properties or qualities, how much more this is true concerning the reality of Divinity, that holy essential reality which transcends the plane and grasp of mind and man? That which comes within human grasp is finite, and in relation to it we are infinite because we can grasp it. Assuredly, the finite is lesser than the infinite; the infinite is ever greater. If the reality of Divinity could be contained within the grasp of human mind, it would after all be possessed of an intellectual existence only--a mere intellectual concept without extraneous existence, an image or likeness which had come within the comprehension of finite intellect. The mind of man would be transcendental thereto. How could it be possible that an image which has only intellectual existence is the reality of Divinity, which is infinite? Therefore, the reality of Divinity in its identity is beyond the range of human intellection because the human mind, the human intellect, the human thought are limited, whereas the reality of Divinity is unlimited. How can the limited grasp the unlimited and transcend it? Impossible. The unlimited always comprehends the limited. The limited can never comprehend, surround nor take in the unlimited. Therefore, every concept of Divinity which has come within the intellection of a human being is finite, or limited, and is a pure product of imagination, whereas the reality of Divinity is holy and sacred above and beyond all such concepts.

But the question may be asked: How shall we know God? We know Him by His attributes. We know Him by His signs. We know Him by His names. We know not what the reality of the sun is, but we know the sun by the ray, by the heat, by its efficacy and penetration. We recognize the sun by its bounty and effulgence, but as to what constitutes the reality of the solar energy, that is unknowable to us. The attributes characterizing the sun, however, are knowable. If we wish to come in touch with the reality of Divinity, we do so by recognizing its phenomena, its attributes and traces, which are widespread in the universe. All things in the world of phenomena are expressive of that one reality. Its lights are shining, its heat is manifest, its power is expressive, and its education, or training, resplendent everywhere. What proof could there be greater than that of its functioning or its attributes which are manifest? This plant or this flower--we ask: Does it exist or not? Can this plant--this flower--comprehend the reality of man? Can it put itself in touch with the human existence or reality? Evidently not. It is entirely out of tune with the human kingdom; it is not possessed of the capacity, although both man and the flower have been created. But the difference in the degrees between the vegetable and the human is ever a hindrance, an obstacle. Inasmuch as the degree of capacity appertaining to this plant is inferior to our human kingdom, it is entirely impossible for the plant, which is inferior, to comprehend man, who is superior, although both are accidental, or created. We are created; likewise, this plant is existent, this mineral exists, this wood exists. But can this flooring here comprehend those who are standing upon it? It cannot, because sight and hearing are properties or faculties belonging to a higher kingdom than the mineral. The difference between these two kingdoms, the vast difference between the mineral kingdom and the human kingdom, is a hindrance to comprehension.

How, then, can the reality of man, which is accidental, ever comprehend the Reality of God, which is eternal? It is self-evidently an impossibility. Hence we can observe the traces and attributes of God, which are resplendent in all phenomena and shining as the sun at midday, and know surely that these emanate from an infinite source. We know that they come from a source which is infinite indeed.

Furthermore, it is a philosophical principle that the existence of phenomena implies composition and that mortality, or nonexistence, is equivalent to decomposition. For example, certain elements have come together, and as a result of that composition man is here. Certain elements have entered into the structure of this flower. Certain organic or cellular elements have been utilized in the composition of every animal organism. Therefore, we can state that existence necessitates composition, and death is another expression for decomposition. When there is disintegration amongst these composing elements, that is death; that is mortality. The elements which have gone into the body of this flower and which have given existence to this form and shape will finally disintegrate; this beautiful organism will decompose; and this we call mortality, death. Consequently, the conclusion is that life means composition, and death is equivalent to decomposition. On this account the materialists are of the opinion that life is the mere conjoining of elemental substances into myriad forms and shapes. The materialist comes to the conclusion that life, in other words, means composition; that wherever we find single elements combined in aggregate form, there we behold the phenomena of organic life; that every organic composition is organic life. Now if life means composition of elements, then the materialist may come to the conclusion of the nonnecessity of a composer, the nonnecessity of a creator; for composition is all there is to it, and that is accomplished by adhesion or cohesion. In response to this we say that composition must needs be of three kinds: One form of composition is termed philosophically the accidental, another the involuntary, and a third the voluntary. As to the first, or accidental, composition: This would signify that certain elements through inherent qualities and powers of attraction or affinity have been gathered together, have blended, and so composed a certain form, being or organism. This can be proven to be false; for composition is an effect, and philosophically no effect is conceivable without causation. No effect can be conceived of without some primal cause. For example, this heat is an effect; but that energy which gives forth this phenomenon of heat is the cause. This light is an effect, but back of it is the energy which is the cause. Is it possible for this light to be separated from the energy whereof it is a property? That is impossible and inconceivable. It is self-evidently false. Accidental composition is, therefore, a false theory and may be excluded.

As to the second form of composition--involuntary: This means that each element has within itself as an inherent property the power of composition. For example, the inherent quality of fire is burning, or heat; heat is a property of fire. Humidity is the inherent nature or property of water. You cannot conceive H2O, which is the chemical form of water, without having humidity associated; for that is an inherent quality of water. The power of attraction has as its function attractive, or magnetic, qualities. We cannot separate attraction from that power. The power of repulsion has as its function repelling--sending off. You cannot separate the effect from the cause. If these premises be true--and they are self-evident--then it would be impossible for a composite being, for the elements which have gone into the makeup of a composite organism, ever to be decomposed because the inherent nature of each element would be to hold fast together. As fire cannot be separated from heat, likewise the elemental being could not be subjected to decomposition, and this does not hold true because we see decomposition everywhere. Hence this theory is untrue, inasmuch as we observe that after each composition there is a process of decomposition which forever ends it. By this we learn that composition as regards phenomena is neither accidental nor involuntary.

Then what have we left as a form of composition? It is the voluntary form of composition, which means that composition is effected through a superior will, that there is will expressed in this motive or action. It is thus proved that the existence of phenomena is effected through the eternal Will, the Will of the Living, Eternal and Self-subsistent, and this is a rational proof concerning composition whereof there is no doubt or uncertainty. Furthermore, it is quite evident that our kind of life, our form of existence, is limited and that the reality of all accidental phenomena is, likewise, limited. The very fact that the reality of phenomena is limited well indicates that there must needs be an unlimited reality, for were there no unlimited, or infinite, reality in life, the finite being of objects would be inconceivable. To make it plainer for you, if there were no wealth in the world, you would not have poverty. If there were no light in the world, you could not conceive of darkness, for we know things philosophically by their antitheses. We know, for example, that poverty is the lack of wealth. Where there is no knowledge, there is no ignorance. What is ignorance? It is the absence of knowledge. Therefore, our limited existence is a conclusive proof that there is an unlimited reality, and this is a shining proof and evident argument. Many are the proofs concerning this matter, but there is not time to go into the subject further.

This is our last evening, and I ask God that His confirmations may encompass you, that your hearts may become radiant, that your eyes become illumined through witnessing the signs of God, that your ears hearken to the anthems of heaven, that your faces be set aglow with the radiant light of the Word of God. May you all be united, may you be agreed, may you serve the solidarity of mankind. May you be well-wishers of all humanity. May you be assistants of every poor one. May you be nurses for the sick. May you be sources of comfort to the broken in heart. May you be a refuge for the wanderer. May you be a source of courage to the affrighted one. Thus, through the favor and assistance of God may the standard of the happiness of humanity be held aloft in the center of the world and the ensign of universal agreement be unfurled.

10 November 1912 Talk at Home of Mr. and Mrs. Joseph H. Hannen 1252 Eighth Street, NW, Washington, D. C.

Notes by Joseph H. Hannen

This is a beautiful assembly. I am very happy that white and black are together. This is the cause of my happiness, for you all are the servants of one God and, therefore, brothers, sisters, mothers and fathers. In the sight of God there is no distinction between whites and blacks; all are as one. Anyone whose heart is pure is dear to God--whether white or black, red or yellow. Among the animals colors exist. The doves are white, black, red, blue; but notwithstanding this diversity of color they flock together in unity, happiness and fellowship, making no distinction among themselves, for they are all doves. Man is intelligent and thoughtful, endowed with powers of mind. Why, then, should he be influenced by distinction of color or race, since all belong to one human family? There is no sheep which shuns another as if saying, "I am white, and you are black." They graze together in complete unity, live together in fellowship and happiness. How then can man be limited and influenced by racial colors? The important thing is to realize that all are human, all are one progeny of Adam. Inasmuch as they are all one family, why should they be separated?