Those who are uninformed of the world of reality, who do not comprehend
existing things, who are without perception of the inner truth of
creation, who do not penetrate the real mysteries of material and
spiritual phenomena and who possess only a superficial idea of universal
life and being are but embodiments of pure ignorance. They believe only
that which they have heard from their fathers and ancestors. Of themselves
they have no hearing, no sight, no reason, no intellect; they rely solely
upon tradition. Such persons imagine that the dominion of God is an
accidental dominion or kingdom.
For instance they believe that this world of existence was created six or
seven thousand years ago; as if God did not reign before that time and had
no creation before that period. They think that divinity is accidental,
for to them divinity is dependent upon existing things whereas in reality
as long as there has been a God there has been a creation. As long as
there has been light, there have been recipients of that light, for light
cannot become manifest unless those things which perceive and appreciate
it exist. The world of divinity presupposes creation, presupposes
recipients of bounty, presupposes the existence of worlds. No divinity can
be conceived as separate from creation, for otherwise it would be like
imagining an empire without a people. A king must needs have a kingdom,
must needs have an army and subjects. Is it possible to be a king and have
no country, no army, no subjects? This is an absurdity. If we say that
there was a time when there was no country, no army and no subjects, how
then could there have been a king and ruler? For these things are
essential to a king.
Consequently just as the reality of divinity never had a beginning,--that
is, God has ever been a creator, God has ever been a provider, God has
ever been a quickener, God has ever been a bestower,--so there never has
been a time when the attributes of God have not had expression. The sun is
the sun because of its rays, because of its heat. Were we to conceive of a
time when there was a sun without heat and light, it would imply that
there had been no sun at all and that it became the sun afterward. So
likewise if we say there was a time when God had no creation or created
beings, a time when there were no recipients of His bounties and that His
names and attributes had not been manifested, this would be equivalent to
a complete denial of divinity, for it would mean that divinity is
accidental. To explain it still more clearly, if we think that fifty
thousand years ago or one hundred thousand years ago there was no
creation, that there were then no worlds, no human beings, no animals,
this thought of ours would mean that previous to that period there was no
divinity. If we should say that there was a time when there was a king but
there were no subjects, no army, no country for him to rule over, it would
really be asserting that there was a time when no king existed and that
the king is accidental. It is therefore evident that inasmuch as the
reality of divinity is without a beginning, creation is also without a
beginning. This is as clear as the sun. When we contemplate this vast
machinery of omnipresent power, perceive this illimitable space and its
innumerable worlds it will become evident to us that the lifetime of this
infinite creation is more than six thousand years; nay, it is very, very
ancient.
Notwithstanding this, we read in Genesis in the Old Testament that the
lifetime of creation is but six thousand years. This has an inner meaning
and significance; it is not to be taken literally. For instance it is said
in the Old Testament that certain things were created in the first day.
The narrative shows that at that time the sun was not yet created. How
could we conceive of a day if no sun existed in the heavens; for the day
depends upon the light of the sun? Inasmuch as the sun had not been made,
how could the first day be realized? Therefore these statements have
significances other than literal.
To be brief; our purpose is to show that the divine sovereignty, the
Kingdom of God, is an ancient sovereignty; that it is not an accidental
sovereignty; just as a kingdom presupposes the existence of subjects, of
an army, of a country; for otherwise the state of dominion, authority and
kingdom cannot be conceived of. Therefore if we should imagine that the
creation is accidental we would be forced to admit that the creator is
accidental whereas the divine bounty is ever flowing and the rays of the
Sun of Truth are continuously shining. No cessation is possible to the
divine bounty, just as no cessation is possible to the rays of the sun.
This is clear and obvious.
Thus there have been many holy Manifestations of God. One thousand years
ago, two hundred thousand years ago, one million years ago the bounty of
God was flowing, the radiance of God was shining, the dominion of God was
existing.
Why do these holy Manifestations of God appear? What is the wisdom and
purpose of their coming? What is the outcome of their mission? It is
evident that human personality appears in two aspects,--the image or
likeness of God and the aspect of Satan. The human reality stands between
these two,--the divine and the satanic. It is manifest that beyond this
material body, man is endowed with another reality which is the world of
exemplars constituting the heavenly body of man. In speaking, man says, "I
saw," "I spoke," "I went." Who is this "I"? It is obvious that this "I" is
different from this body. It is clear that when man is thinking, it is as
though he were consulting with some other person. With whom is he
consulting? It is evident that it is another reality or one aside from
this body with whom he enters into consultation when he thinks, "Shall I
do this work or not?" "What will be the result of my doing this?" Or when
he questions the other reality, "What is the objection to this work if I
do it?" And then that reality in man communicates its opinion to him
concerning the point at issue. Therefore that reality in man is clearly
and obviously other than his body, an ego with which man enters into
consultation and whose opinion man seeks.
Often a man makes up his mind positively about a matter; for instance he
determines to undertake a journey. Then he thinks it over, that is, he
consults his inner reality and finally concludes that he will give up his
journey. What has happened? Why did he abandon his original purpose? It is
evident that he has consulted his inner reality which expresses to him the
disadvantages of such a journey, therefore he defers to that reality and
changes his original intention.
Furthermore man sees in the world of dreams. He travels in the East, he
travels in the West, although his body is stationary, his body is here. It
is that reality in him which makes the journey while the body sleeps.
There is no doubt that a reality exists other than the outward, physical
reality. Again for instance a person is dead, is buried in the ground.
Afterward you see him in the world of dreams and speak with him although
his body is interred in the earth. Who is the person you see in your
dreams, talk to and who also speaks with you? This again proves that there
is another reality different from the physical one which dies and is
buried. Thus it is certain that in man there is a reality which is not the
physical body. Sometimes the body becomes weak but that other reality is
in its own normal state. The body goes to sleep, becomes as one dead but
that reality is moving about, comprehending things, expressing them and is
even conscious of itself.
This other and inner reality is called the heavenly body, the ethereal
form which corresponds to this body. This is the conscious reality which
discovers the inner meaning of things, for the outer body of man does not
discover anything. The inner ethereal reality grasps the mysteries of
existence, discovers scientific truths and indicates their technical
application. It discovers electricity, produces the telegraph, the
telephone and opens the door to the world of arts. If the outer material
body did this, the animal would likewise be able to make scientific and
wonderful discoveries, for the animal shares with man all physical powers
and limitations. What then is that power which penetrates the realities of
existence and which is not to be found in the animal? It is the inner
reality which comprehends things, throws light upon the mysteries of life
and being, discovers the heavenly Kingdom, unseals the mysteries of God
and differentiates man from the brute. Of this there can be no doubt.
As we have before indicated, this human reality stands between the higher
and the lower in man, between the world of the animal and the world of
divinity. When the animal proclivity in man becomes predominant, he sinks
even lower than the brute. When the heavenly powers are triumphant in his
nature, he becomes the noblest and most superior being in the world of
creation. All the imperfections found in the animal are found in man. In
him there is antagonism, hatred and selfish struggle for existence; in his
nature lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed,
injustice and tyranny. So to speak, the reality of man is clad in the
outer garment of the animal, the habiliments of the world of nature, the
world of darkness, imperfections and unlimited baseness.
On the other hand, we find in him justice, sincerity, faithfulness,
knowledge, wisdom, illumination, mercy and pity coupled with intellect,
comprehension, the power to grasp the realities of things and the ability
to penetrate the truths of existence. All these great perfections are to
be found in man. Therefore we say that man is a reality which stands
between light and darkness. From this standpoint of view, his nature is
threefold, animal, human and divine. The animal nature is darkness; the
heavenly is light in light.
The holy Manifestations of God come into the world to dispel the darkness
of the animal or physical nature of man, to purify him from his
imperfections in order that his heavenly and spiritual nature may become
quickened, his divine qualities awakened, his perfections visible, his
potential powers revealed and all the virtues of the world of humanity
latent within him may come to life. These holy Manifestations of God are
the educators and trainers of the world of existence, the teachers of the
world of humanity. They liberate man from the darkness of the world of
nature, deliver him from despair, error, ignorance, imperfections and all
evil qualities. They clothe him in the garment of perfections and exalted
virtues. Men are ignorant; the Manifestations of God make them wise. They
are animalistic; the Manifestations make them human. They are savage and
cruel; the Manifestations lead them into kingdoms of light and love. They
are unjust; the Manifestations cause them to become just. Man is selfish;
they sever him from self and desire. Man is haughty; they make him meek,
humble and friendly. He is earthly; they make him heavenly. Men are
material; the Manifestations transform them into semblance divine. They
are immature children; the Manifestations develop them into maturity. Man
is poor; they endow him with wealth. Man is base, treacherous and mean;
the Manifestations of God uplift him into dignity, nobility and loftiness.
These holy Manifestations liberate the world of humanity from the
imperfections which beset it and cause men to appear in the beauty of
heavenly perfections. Were it not for the coming of these holy
Manifestations of God all mankind would be found on the plane of the
animal. They would remain darkened and ignorant like those who have been
denied schooling and who never had a teacher or trainer. Undoubtedly such
unfortunates will continue in their condition of need and deprivation.
If the mountains, hills and plains of the material world are left wild and
uncultivated under the rule of nature, they will remain an unbroken
wilderness; no fruitful tree to be found anywhere upon them. A true
cultivator changes this forest and jungle into a garden, training its
trees to bring forth fruit and causing flowers to grow in place of thorns
and thistles. The holy Manifestations are the ideal gardeners of human
souls, the divine cultivators of human hearts. The world of existence is
but a jungle of disorder and confusion, a state of nature producing
nothing but fruitless, useless trees. The ideal gardeners train these wild
uncultivated human trees, cause them to become fruitful, water and
cultivate them day by day so that they adorn the world of existence and
continue to flourish in the utmost beauty.
Consequently we cannot say that the divine bounty has ceased, that the
glory of divinity is exhausted or the Sun of Truth sunk into eternal
sunset, into that darkness which is not followed by light, into that night
which is not followed by a sunrise and dawn, into that death which is not
followed by life, into that error which is not followed by truth. Is it
conceivable that the Sun of Reality should sink into an eternal darkness?
No! the sun was created in order that it may shed light upon the world and
train all the kingdoms of existence. How then can the ideal Sun of Truth,
the Word of God, set forever? For this would mean the cessation of the
divine bounty, and the divine bounty by its very nature is continuous and
ceaseless. Its sun is ever shining, its cloud is ever producing rain, its
breezes are ever blowing, its bestowals are all-comprehending, its gifts
are ever perfect. Consequently we must always anticipate, always be
hopeful and pray to God that he will send unto us his holy Manifestations
in their most perfect might, with the divine penetrative power of his
Word, so that these heavenly ones may be distinguished above all other
beings in every respect, in every attribute, just as the glorious sun is
distinguished above all stars.
Although the stars are scintillating and brilliant, the sun is superior to
them in luminous effulgence. Similarly these holy divine Manifestations
are and must always be distinguished above all other beings in every
attribute of glory and perfection, in order that it may be proven that the
Manifestation is the true teacher and real trainer; that he is the Sun of
Truth endowed with a supreme splendor and reflecting the beauty of God.
Otherwise it is not possible for us to train one human individual and then
after training him, believe in him and accept him as the holy
Manifestation of divinity. The real Manifestation of God must be endowed
with divine knowledge and not dependent upon learning acquired in schools.
He must be the educator, not the educated; his standard intuition instead
of tuition. He must be perfect and not imperfect, great and glorious
instead of being weak and impotent. He must be wealthy in the riches of
the spiritual world and not indigent. In a word, the holy divine
Manifestation of God must be distinguished above all others of mankind in
every aspect and qualification, in order that he may be able to
effectively train the human body politic, eliminate the darkness
enshrouding the human world, uplift humanity from a lower to a higher
kingdom, be able through the penetrative power of his Word to promote and
spread broadcast the beneficent message of universal peace among men,
bring about the unification of mankind in religious belief through a
manifest divine power, harmonize all sects and denominations and convert
all nativities and nationalities into one nativity and fatherland.
It is our hope that the bounties of God will encompass us all, the gifts
of the divine become manifest, the lights of the Sun of Truth illumine our
eyes, inspire our hearts, convey to our souls cheerful glad-tidings of
God, cause our thoughts to become lofty and our efforts to be productive
of glorious results. In a word, it is our hope that we may attain to that
which is the summit of human aspirations and wishes.