tence 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
existeth is certain by the effects it produceth, heat, light and
electricity being the waves thereof. By these waves the existence of ether
is thus proven. And as we consider the outpourings of Divine Grace we are
assured of the existence of God. For instance, we observe that the
existence of beings is conditioned upon the coming together of various
elements and their non-existence upon the decomposition of their
constituent elements. For decomposition causeth the dissociation of the
various elements. Thus, as we observe the coming together of elements
giveth rise to the existence of beings, and knowing that beings are
infinite, they being the effect, how can the Cause be finite?

Now, formation is of three kinds and of three kinds only: accidental,
necessary 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 no wise be dissociated from it, such as light that is the
revealer of things, heat that causeth 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 is impossible, for the
inherent properties of a thing cannot be separated from it. The third
formation remaineth and that is the voluntary one, that is, an unseen
force described as the Ancient Power, causeth 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
dependeth the existence of these beings, cannot be ignorant; thus we say
He is All-Knowing. It is certain that it is not impotent, it must be then
All-Powerful; it is not poor, it must be All-Possessing; it is