239 Days in America, Day 162: September 19, 1912 | Minneapolis

Minneapolis, Flour Power, and the Ideal Virtues of Man ¹

THE UPPER MISSISSIPPI RIVER rushed over the half-circled ledges of layered limestone and sandstone, pouring forward on its long journey toward America’s south. St. Anthony Falls was the focal point of a city that was the world leader in flour milling: Minneapolis, Minnesota. ‘Abdu’l-Bahá spoke at the industrial center on September 20, 1912. He talked about the need for moral progress in addition to the material progress so evident in America.

“If we review history,” he told his audience, “we will observe that human advancement has been greatest in the development of material virtues. Civilization is the sign and evidence of this progression.”

Minnesota, Nebraska, Colorado, Utah ²

On September 19, the Minneapolis Journal reported:

Long before the other guests at the Plaza hotel were astir today, Abdul Baha Abbas, head of the Bahaists of the world, who believes and teaches the eventual harmony and unity of religious mankind, … was up and about in parlor 603, pacing quietly across the room and back, and pausing occasionally to look meditatively out across Hennepin avenue into Loring Park. …

… He smiled faintly, and two beautiful, large hazel eyes looked about the room. He rose from the divan on which he had been sitting and walked towards the window, Except that his complexion is dark and he is short of stature, he looked not unlike the portraits of General Robert E. Lee, the contour nose being particularly striking. …

… H. S. Fugeta, a Japanese from Cleveland, who had joined the party at Chicago, came in and knelt beside a window chair, where Abdul Baha had seated himself and the leader placed his hands on the head of the kneeling man and uttered prayer in Persian. The syllables were strangely effective and rhythmetrical. Mirza Ahmed Sorab translated it aloud.

“Your spiritual growth is noteworthy; you are becoming stronger; your spirit is awake and you will be happy,” was the less poetic English rendition of part of it.

If the effort these people put into gathering these objects, and the millions of dollars spent acquiring them, were employed for the Cause of God, their stars of happiness and prosperity would shine evermore from the horizon of both worlds. ³

It was reported to ‘Abdu’l-Bahá that the proceedings of the Bahá’í meeting the night before had been published in today’s newspapers. He said:

Notwithstanding this, the Muslims and the Christians alike are not satisfied with us. They are engaged in pleasurable diversions and enjoyable pastimes in their homes while we are laboring to prove the truths of the divine Manifestations in these great temples. So it is with the mischief-makers and Covenant-breakers. Behold how they are preoccupied with themselves and with the satisfaction of their selfish desires, while I am so wholly occupied with spreading the Cause of God in America that I have not had a moment’s rest.

After a visit with friends and seekers, the Master went to a museum. Among its many antiques objects were some small tear vials from ancient Phoenicia in which people had preserved their tears at the time of the death of their loved ones and then buried with the dead bodies. ‘Abdu’l-Bahá said, ‘See how these bottles have outlasted the bodies of men under the earth.’ He continued:

When people of the West become wealthy, they begin to collect antique objects in order to render a service to the world of art. But when Persians become wealthy, they keep one hundred horses in their stables, give themselves up to pomp and show, engage themselves in satiating their selfish desires. But in comparison with service to the Cause, both attitudes are barren, producing no result. For example, if the effort these people put into gathering these objects, and the millions of dollars spent acquiring them, were employed for the Cause of God, their stars of happiness and prosperity would shine evermore from the horizon of both worlds. If in this city they brought ten persons into the Cause of God, it would gain momentum and would become the cause of eternal honor and happiness as well as the source of everlasting life.

20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota ⁴

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.