Now, formation is of three kinds and of three kinds only: accidental, compulsory, and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in nowise be dissociated from it, such as light that is the revealer of things, heat that causes the expansion of elements and the (solar) rays which are the essential property of the sun. Thus under such circumstances the decomposition of any formation would be impossible, for the inherent properties of a thing cannot be separated from it. The third formation remains and that is the voluntary one, that is, an unseen force described as the Ancient Power, causes these elements to come together, every formation giving rise to a distinct being.

As to the attributes and perfections such as will, knowledge, power and other ancient attributes that we ascribe to that Divine Reality, these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the Divine Essence that cannot be comprehended. For instance, as we consider created things we observe infinite perfections, and the created things being in the utmost regularity and perfection we infer that the Ancient Power on whom depends the existence of these things, cannot be ignorant: thus we say He is All-knowing. It is certain that it is not impotent, it must be the All-powerful; it is not poor, it must be All-possessing; it is 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 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 has come to exist under numerous influences and continually undergoes 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, while 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 are 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. ...