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.