feeling understands not the soul, whereas the reasoning power of the mind proves the existence thereof.
In like manner the mind proves the existence of an unseen Reality that embraces all beings, and that exists and reveals itself in all stages, the essence whereof is beyond the grasp of the mind. Thus the mineral world understands neither the nature nor the perfections of the vegetable world; the vegetable world understands not the nature of the animal world, neither the animal world the nature of the reality of man that discovers and embraces all things. . . .
In fine, that inner faculty in man, unseen of the eye, wrests the sword from the hands of nature, and gives it a grievous blow. All other beings however great, are bereft of such perfections. Man has the powers of will and understanding, but nature has them not. Nature is constrained, man is free. Nature is bereft of understanding, man understands. Nature is unaware of past events, but man is aware of them. Nature forecasts not the future; man by his discerning power sees that which is to come. Nature has no consciousness of itself, man knows about all things.
Should anyone suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature the originator of these perfections and not deprived of them, to him we make reply and say :-the part depends upon the whole; the part cannot possess perfections whereof the whole is deprived.
By nature is meant those inherent properties and necessary relations derived from the realities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other. For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causes them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and yet acts with regularity and discharges its functions according to its will. . . .
Now concerning the Essence of Divinity: In truth, it is on no account determined by anything apart from its own nature, and can in nowise be comprehended. For whatsoever can be conceived by man is a reality that has limitations and is not unlimited; it is circumscribed, not all-embracing; it can be comprehended by man, and is controlled by him. Similarly, it is certain that all human conceptions are contingent, not absolute; that they have a mental existence, not a material one. Moreover, differentiation of stages in the contingent world is an obstacle to understanding. How then can the contingent conceive the reality of the Absolute? As previously mentioned, differentiation of the stages in the contingent plane is an obstacle to understanding. Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehends all the stages beneath him. Every superior stage comprehends that which is inferior and discovers the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it.
Thus man cannot grasp the Essence of Divinity, but can by his reasoning power, by observation, by his intuitive faculties and the revealing power of his faith, believe in God and discover the bounties of His grace. He becomes certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive spiritual proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is, however, beyond all description. For instance, the nature of ether is unknown but that it exists is certain by the effects it produces—heat, light and electricity
