not
non-existent, it must be Ever-Living. The purpose is to show that these
attributes and perfections that we recount for that Universal Reality are
only in order to deny imperfections, rather than to assert the perfections
that the human mind can conceive. Thus we say His attributes are
unknowable.

In fine, that Universal Reality with all its qualities and attributes that
we recount is holy and exalted above all minds and understandings. As we,
however, reflect with broad minds upon this infinite universe, we observe
that motion without a motive force, and an effect without a cause are both
impossible; that every being hath come to exist under numerous influences
and continually undergoeth reaction. These influences, too, are formed
under the action of still other influences. For instance, plants grow and
flourish through the outpourings of vernal showers, whilst the cloud
itself is formed under various other agencies and these agencies in their
turn are reacted upon by still other agencies. For example, plants and
animals grow and develop under the influence of what the philosophers of
our day designate as hydrogen and oxygen and are reacted upon by the
effects of these two elements; and these in turn are formed under still
other influences. The same can be said of other beings whether they affect
other things or be affected. 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.

And as we reflect, we observe that man is like unto a tiny organism
contained within a fruit; this fruit hath developed out of the blossom,
the blossom hath grown out of the tree, the tree is sustained by the sap,
and the sap formed out of earth and water. How then can this tiny organism
comprehend the nature of the garden, conceive of the gardener and
comprehend his being? That is manifestly impossible. Should that organism
understand and reflect, it would observe that this garden, this tree, this
blossom, this fruit would in no wise have come to exist by themselves in
such order and perfection. Similarly the wise and reflecting soul will