Reasoning toward God: evidence, causation, and the limits of knowing

But that Essence of Essences, that Invisible of Invisibles, is sanctified above all human speculation, and never to be overtaken by the mind of man. Never shall that immemorial Reality lodge within the compass of a contingent being. His is another realm, and of that realm no understanding can be won. No access can be gained thereto; all entry is forbidden there. The utmost one can say is that Its existence can be proved, but the conditions of Its existence are unknown.

The existence of the Divine Being hath been clearly established, on the basis of logical proofs, but the reality of the Godhead is beyond the grasp of the mind.

… Likewise, look into this endless universe: a universal power inevitably existeth, which encompasseth all, directing and regulating all the parts of this infinite creation; and were it not for this Director, this Co-ordinator, the universe would be flawed and deficient. It would be even as a madman; whereas ye can see that this endless creation carrieth out its functions in perfect order, every separate part of it performing its own task with complete reliability, nor is there any flaw to be found in all its workings. Thus it is clear that a Universal Power existeth, directing and regulating this infinite universe.

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.

They say that had there been a spiritual world they would have sensed it. But, as a matter of fact, inability to sense a thing is not a proof of the nonexistence of that thing.

We confess that we do not know the essence of electricity and ether, but we know it by its effect of light, heat, magnetism and attraction. These evident and undeniable effects lead us to the conclusion that there must be a cause of the function and nature of which we are entirely unaware.

Do we not see the signs and traces of God - the Unknowable, primal Cause - scattered all about us? Are not these "effects" sufficient reason to demonstrate to us that there is behind all of them, a Creative Cause?

Thus the contingent world is the source of deficiencies and God is the source of perfection. The very deficiencies of the contingent world testify to God's perfections. For example, when you consider man, you observe that he is weak, and this very weakness of the creature betokens the power of One Who is Eternal and Almighty; for were it not for power, weakness could not be imagined. Thus the weakness of the creature is evidence of the power of God: Without power there could be no weakness.

… These are theoretical arguments adduced for weak souls, but if the eye of inner vision be opened, a hundred thousand clear proofs will be seen. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the grace of the spirit, it is necessary to set forth external arguments.

When we examine the world and the souls of men, the perspicuous signs of the perfections of the Divinity appear clear and manifest, for the realities of all things attest to the existence of a universal Reality. The reality of the Divinity is even as the sun, which from the heights of its sanctity shines upon every land, and of whose radiance every land and every soul receives a share.

And verily, in the wondrous succession of night and day, in their entering one into the other, and in the bringing forth of the living from the dead and the dead from the living, are signs of the Most Great Remembrance of God.

… Do you not reflect upon the creation of the heavens and your own selves, with a swift reflection, in truth, with truth, through truth? Verily God created not the heavens and the earth and whatsoever is between them in truth and through truth in vain or for sport.

Say: God is the Creator of all things. Is there any god besides Him Who splitteth the grain and the date-stone? Say: Glorified be God! All stand ready at His bidding. Say: Who cleft the sea for Moses, if ye be of them that know? They will surely answer "God."

Consider the lady beside me who is writing in this little book. It seems a very trifling, ordinary matter; but upon intelligent reflection you will conclude that what has been written presupposses and proves the existence of a writer. These words have not written themselves, and these letters have not come together of their own volition. It is evident there must be a writer.

And now consider this infinite universe. Is it possible that it could have been created without a Creator? Or that the Creator and cause of this infinite congeries of worlds should be without intelligence?

Now, can such organization, order, and laws as you observe in existence be attributed merely to the effect of nature, notwithstanding that nature itself has neither consciousness nor understanding? It is therefore evident that this nature, which has neither consciousness nor understanding, is in the grasp of the omnipotent Lord, Who is the Ruler of the world of nature and Who causes it to manifest whatsoever He desires.

When the eyes of the people of the East were captivated by the arts and wonders of the West, they roved distraught in the wilderness of material causes, oblivious of the One Who is the Causer of Causes, and the Sustainer thereof, while such men as were the source and the wellspring of Wisdom never denied the moving Impulse behind these causes, nor the Creator or the Origin thereof.

The Truth hath ever been, and will ever be, and likewise creation, except that the latter is preceded by causation. In this case the principle of unity is established and realized.

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, discover the bounties of His Grace. He becometh 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.

… Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestly absurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Dependent and the Ultimate Cause. This Universal Reality cannot be sensed, it cannot be seen. It must be so of necessity, for it is All-Embracing, not circumscribed, and such attributes qualify the effect and not the cause.

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.

… 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.

There is such a great difference between theories upheld by belief, and facts which are substantiated by science.

Beliefs are the susceptibilities of the conscience, but scientific facts are the deductions of reason and inexorable logic.

… While we observe that after each composite organism, there is a process of decomposition we learn that the composition of the organisms of life is neither accidental nor involuntary. Then what have we as a form of composition? It is the third, that is the voluntary composition. And that means that the infinite forms of organisms are composed through a superior will, the eternal will, the will of the living and self-subsistent Lord.

This is a rational proof, that the Will of the creator is effected through the process of composition.

But there are three kinds of composition.

One is accomplished by force; for instance, fire attracts water, this is made through force - that is, the elements attract each other; when they come together they form an object. This kind of composition is called innate or natural attraction, made by force.

The second kind of composition is said to be done by chance, for instance, it rained by chance, the sun cast its rays by chance; therefore, vegetables grow.

The third is a composition made by will, by aim;--for instance,--A doctor gives a medicine which is composed of various elements, compounded by his will; knowing the ingredients of the drugs he compounds them by will.'

I said: "Very well. There is no doubt that the infinite phenomena are the result of the composition of the different elements. Every composition is the aggregation of various individual molecules, but let us ascertain to which kind of composition it belongs."

He said, "There is only one kind of composition."

I answered: "That is where you are mistaken. There are three kinds of composition: the accidental (or involuntary), the essential (sometimes called compulsory), and the voluntary. Every composition of atoms is in these three divisions.

The combining of elements is thus limited to this. Therefore it is proven through rational proofs, clear as the sun, that created things have a Creator.

Were this mover not to exist, these interactions would not be realized. Thus it becomes evident that all these interactions depend upon an all-encompassing force through which these interactions are systematically produced. If the human soul and mind were not the axis and mover of the organs and parts, there would be absolutely no order in the interaction between human organs and parts.

In brief, interaction exists and mutual cooperation and assistance are evident, but all of these are connected to the spiritual power of the human soul, which is the axis and mover of this interaction. Were this mover not to exist, these interactions would not be realized. Thus it becomes clear that all these interactions depend upon an all-encompassing power through which these interactions systematically occur. If the human spirit and mind were not the axis and mover of the organs and parts, there would be absolutely no order in the interaction between human organs and parts.

I have brought rational proofs for the existence of Divinity. I have brought rational proofs for the existence of revelation. I have established rational arguments that the mercy of the Lord is continuous, that the gates of the Kingdom are open, that divine bounty is eternal, that the rays of the Sun of Reality are shining and have no cessation.

In scholarly gatherings he proves the divinity and oneness of God, the possibility of revelation, the power of prophethood, the truth of the prophets, and exposes the error of naturalists and ignorance of materialists.

This is a rational proof that we are providing, that rational minds may weigh it in the balance of reason and fair-mindedness. But if the human spirit be rejoiced and attracted to the Kingdom, if the inner eye be opened and the spiritual ear attuned, and if spiritual feelings come to predominate, the immortality of the spirit will be seen as clearly as the sun and heavenly tidings and intimations will encompass that spirit.

The soul can prove the Existence of God through its intellectual powers, but the true perception of God is through the spiritual eye of the soul.

Therefore, he who associateth attaining the presence of Him Whom God shall make manifest with meeting of anyone besides Him, or joineth with Him, in regard to meeting Him or in any of His descriptions, any equal, peer, like, partner, or rival, he hath failed to recognise Him, and is not worthy of even mentioning. And however high the ascent of anyone, none can transcend his contingent station, and therefore will never be able to befittingly recognise Him. When His recognition is utterly impossible, how much less possible is it to recognise the Eternal Essence.

If thou sailest upon the sea of names, know that all are known through God, or are attributed to His servants. Everything thou seest hath been created by His Will. How then can it serve as proof of His unity? His existence itself is proof of His oneness, and the existence of all things is proof that they are His creation. This is the proof of wisdom for those who sail upon the sea of truth.

Therefore, there is no proof of Him save His holy Essence, and no path unto Him save His sanctified Identity. He hath ever been a proof unto His own Self, and shall ever be known through His own Being, even as the Point of Splendor and the Countenance of Glory - may my spirit and the spirit of all who dwell in the kingdom of command and creation be a sacrifice unto Him - hath said in a prayer taught to Ali the Chosen: "O Thou Who hath proved Thy Own Self by Thy Own Self, Who art sanctified above any likeness to Thy creatures, and Who art exalted above any similarity to Thy qualities."

Praise be to God Who originated the essences of abstract realities through the appearance of the manifestations of His Self in the signs of invention, that every limit might know itself and recognize the ordinances of its origin and witness the lights of divinity in its secret and manifest aspects, lest it be veiled in any condition from the station of the manifestations of the Presence of Oneness in the kingdom of names and attributes, and might see Him manifest and self-subsisting over all existences and see nothing in any condition save through the manifestation of His light in the essential and accidental realities, so that each may attain, through knowledge of that station, to all the stations which God hath ordained for it in the verses of the manifestations of the Beginning and the appearances of the End, even unto the final goal.

Traditionally attributed to Aristotle (384-322 B.C.); reformulated by Avicenna (980-1037 A.D.), and popularized in the West through St. Thomas Aquinas (1225-1274 A.D.) in his Summa Theologica.

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Know thou, O seeker, that, in the books they have penned, the philosophers have brought forth arguments for the existence of a Fashioner, even as the mystics have adduced proofs for His unity. But these books are all refuted by the testimony of the very proofs they contain, inasmuch as the latter are all contingent, and it is impossible for the proof of the divine Essence to be contingent. Nay, rather, should anyone fix his gaze upon the Point of Truth, pierce the veils, and unravel the allusions, he would know of a certainty that to provide any argument for the existence of the Incomparable One or any proof for His unity, other than God's own description, is a cardinal sin and a most grievous transgression. Verily, I find no proof for His existence and His unity save His own self.

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Let us see whether in general everything that admits of generation is generated in this way and no other -- opposites from opposites, wherever there is an opposite -- as for instance beauty is opposite to ugliness and right to wrong, and there are countless other examples. Let us consider whether it is a necessary law that everything which has an opposite is generated from that opposite and from no other source.... Now tell me in the same way, he went on, about life and death. Do you not admit that death is the opposite of life? "I do." And that they come from one another? "Yes." Then what comes from the living? "The dead." And what, asked Socrates, comes from the dead? "I must admit, he said, that it is the living...." Then our souls do exist in the next world. "So it seems." (Plato, Phaedo 70e, 71d)

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Secondly, an argument not heard in the West is the argument from atomic combinations. It is quite sophisticated. It says at the beginning of Creation, atoms had to be bonded with each other to make bigger things. And such a bonding of atoms always requires the activity of a conscious agent. Well, now we know that's false. Or we know, at least, that there are laws of atomic interaction that determine how atoms bind together. It's a subject called chemistry. And you might say that this is due to the intervention of a deity but it does not require the direct intervention of a deity. All the deity has to do is establish the laws of chemistry and retire. (Carl Sagan, in "The Varieties of Scientific Experience")

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