Praise be to God! This is a beautiful and radiant assemblage. It is a
merciful gathering, for you have met here in the utmost love and
spirituality. There are many meetings in the world, thousands of them
perhaps being held at this very moment, mostly for social, political,
scientific or commercial purposes; but our gathering here tonight is for
God, for heavenly purposes. We are neither attached to commerce nor is our
interest scientific; our spirit and motive are solely for the
manifestation of divine bestowals.
Man possesses two types of virtues: One is material, and the other ideal
in character. For example, the body of man expresses certain material
virtues, but the spirit of man manifests virtues that are ideal. The sense
of sight in man is a physical virtue; but insight, the power of inner
perception, is ideal in its nature. The sense of hearing is a physical
endowment, whereas memory in man is ideal. Among other human forces the
power of ideation, or faculty of intellection, is material, but the power
of love is spiritual. The acquisition of the realities of phenomena is an
ideal virtue; likewise, the emotions of man and his ability to prove the
existence of God. Realization of moral standards and the world of
discovery involve virtues essentially ideal.
If we review history, we will observe that human advancement has been
greatest in the development of material virtues. Civilization is the sign
and evidence of this progression. Throughout the world, material
civilization has attained truly wonderful heights and degrees of
efficiency--that is to say, the outward powers and virtues of man have
greatly developed, but the inner and ideal virtues have been
correspondingly delayed and neglected. It is now the time in the history
of the world for us to strive and give an impetus to the advancement and
development of inner forces--that is to say, we must arise to service in
the world of morality, for human morals are in need of readjustment. We
must also render service to the world of intellectuality in order that the
minds of men may increase in power and become keener in perception,
assisting the intellect of man to attain its supremacy so that the ideal
virtues may appear. Before a step is taken in this direction we must be
able to prove Divinity from the standpoint of reason so that no doubt or
objection may remain for the rationalist. Afterward, we must be able to
prove the existence of the bounty of God--that the divine bounty
encompasses humanity and that it is transcendental. Furthermore, we must
demonstrate that the spirit of man is immortal, that it is not subject to
disintegration and that it comprises the virtues of humanity.
Material virtues have attained great development, but ideal virtues have
been left far behind. If you should ask a thousand persons, "What are the
proofs of the reality of Divinity?" perhaps not one would be able to
answer. If you should ask further, "What proofs have you regarding the
essence of God?" "How do you explain inspiration and revelation?" "What
are the evidences of conscious intelligence beyond the material universe?"
"Can you suggest a plan and method for the betterment of human
moralities?" "Can you clearly define and differentiate the world of nature
and the world of Divinity?"--you would receive very little real knowledge
and enlightenment upon these questions. This is due to the fact that
development of the ideal virtues has been neglected. People speak of
Divinity, but the ideas and beliefs they have of Divinity are, in reality,
superstition. Divinity is the effulgence of the Sun of Reality, the
manifestation of spiritual virtues and ideal powers. The intellectual
proofs of Divinity are based upon observation and evidence which
constitute decisive argument, logically proving the reality of Divinity,
the effulgence of mercy, the certainty of inspiration and immortality of
the spirit. This is, in reality, the science of Divinity. Divinity is not
what is set forth in dogmas and sermons of the church. Ordinarily when the
word Divinity is mentioned, it is associated in the minds of the hearers
with certain formulas and doctrines, whereas it essentially means the
wisdom and knowledge of God, the effulgence of the Sun of Truth, the
revelation of reality and divine philosophy.
Philosophy is of two kinds: natural and divine. Natural philosophy seeks
knowledge of physical verities and explains material phenomena, whereas
divine philosophy deals with ideal verities and phenomena of the spirit.
The field and scope of natural philosophy have been greatly enlarged, and
its accomplishments are most praiseworthy, for it has served humanity. But
according to the evidence of present world conditions divine
philosophy--which has for its object the sublimation of human nature,
spiritual advancement, heavenly guidance for the development of the human
race, attainment to the breaths of the Holy Spirit and knowledge of the
verities of God--has been outdistanced and neglected. Now is the time for
us to make an effort and enable it to advance apace with the philosophy of
material investigation so that awakening of the ideal virtues may progress
equally with the unfoldment of the natural powers. In the same proportion
that the body of man is developing, the spirit of man must be
strengthened; and just as his outer perceptions have been quickened, his
inner intellectual powers must be sensitized so that he need not rely
wholly upon tradition and human precedent. In divine questions we must not
depend entirely upon the heritage of tradition and former human
experience; nay, rather, we must exercise reason, analyze and logically
examine the facts presented so that confidence will be inspired and faith
attained. Then and then only the reality of things will be revealed to us.
The philosophers of Greece--such as Aristotle, Socrates, Plato and
others--were devoted to the investigation of both natural and spiritual
phenomena. In their schools of teaching they discoursed upon the world of
nature as well as the supernatural world. Today the philosophy and logic
of Aristotle are known throughout the world. Because they were interested
in both natural and divine philosophy, furthering the development of the
physical world of mankind as well as the intellectual, they rendered
praiseworthy service to humanity. This was the reason of the triumph and
survival of their teachings and principles. Man should continue both these
lines of research and investigation so that all the human virtues, outer
and inner, may become possible. The attainment of these virtues, both
material and ideal, is conditioned upon intelligent investigation of
reality, by which investigation the sublimity of man and his intellectual
progress is accomplished. Forms must be set aside and renounced; reality
must be sought. We must discover for ourselves where and what reality is.
In religious beliefs nations and peoples today are imitators of ancestors
and forefathers. If a man's father was a Christian, he himself is a
Christian; a Buddhist is the son of a Buddhist, a Zoroastrian of a
Zoroastrian. A gentile or an idolator follows the religious footsteps of
his father and ancestry. This is absolute imitation. The requirement in
this day is that man must independently and impartially investigate every
form of reality.
The great question appertaining to humanity is religion. The first
condition is that man must intelligently investigate its foundations. The
second condition is that he must admit and acknowledge the oneness of the
world of humanity. By this means the attainment of true fellowship among
mankind is assured, and the alienation of races and individuals is
prevented. All must be considered the servants of God; all must recognize
God as the one kind Protector and Creator. In proportion to the
acknowledgment of the oneness and solidarity of mankind, fellowship is
possible, misunderstandings will be removed and reality become apparent.
Then will the light of reality shine forth, and when reality illumines the
world, the happiness of humankind will become a verity. Man must
spiritually perceive that religion has been intended by God to be the
means of grace, the source of life and cause of agreement. If it becomes
the cause of discord, enmity and hatred, it is better that man should be
without it. For in its teachings we seek the spirit of charity and love to
bind the hearts of men together. If, on the contrary, we find it alienates
and embitters human hearts, we are justified in casting it aside.
Therefore, when man through sincere investigation discovers the
fundamental reality of religion, his former prejudices disappear, and his
new condition of enlightenment is conducive to the development of the
world of humanity.
The purport of our subject is that, just as man is in need of outward
education, he is likewise in need of ideal refinement; just as the outer
sense of sight is necessary to him, he should also possess insight and
conscious perception; as he needs hearing, at the same time memory is
essential; as a body is indispensable to him, likewise a mind is
requisite; one is a material virtue, the other is ideal. As human
creatures fitted and qualified with this dual endowment, we must endeavor
through the assistance and grace of God and by the exercise of our ideal
power of intellect to attain all lofty virtues, that we may witness the
effulgence of the Sun of Reality, reflect the spirit of the Kingdom,
behold the manifest evidences of the reality of Divinity, comprehend
irrefutable proofs of the immortality of the soul, live in conscious
at-one-ment with the eternal world and become quickened and awake with the
life and love of God.