Evidence of the Unseen

As for the objection to unseen movers, a second example will explain this principle to the skeptic: The electron has never actually been seen, though its discovery has launched a whole new field of investigation-subatomic physics-which deals with particles so small that they are virtually invisible and can be tracked only by a tail of bubbles they leave behind them as they travel through some medium, such as liquid oxygen. These electrons are like the jet planes we know have just passed overhead because we can see their white tails of smoke. So, the entire cosmic manifestation displays the creative potency of the Supreme, though He Himself remains invisible to our gross vision. And as the electron makes no extraneous effort to create its tail, so the Supreme exerts very little energy to create this material world. We can hardly imagine, therefore, how great is the total creative power of the Supreme Absolute Truth.

The objection raised by the rationalists is more semantic than sincere: if everything has a cause, then what caused God? The difficulty we have in accepting something or someone without a cause is due to our conditioned life, for nothing within our experience has ever been causeless. "Cause and effect" is a familiar, practical law that allows us to deal with everyday affairs without having to abandon any of our common values. But causelessness implies supremacy, absoluteness, a God to whom we will have to surrender-and because God has a very bad reputation in the material world, that idea repels us, frightens us. We have no knowledge of God, except what the village elders have told us about a wrathful, chastising Deity, and the whole concept of "surrender" appears aboriginal, uncivilized.

"If God does exist," the modern pioneering man tells himself, "then I will have to accept a subordinate position"-something he finds hard to do. So modern educators teach quite the contrary-that our young should learn to think for themselves, to become independent. ("We don't actually know any better than you," the teacher says. "Try to find the solution by yourself.") This they call the spirit of self-sufficiency or "the human potential." But the result of such indoctrination has been that many educated men automatically throw up a wall of self-defense when a discussion veers toward love of God. Marxist theory epitomizes this spirit of self-sufficiency by stressing the "infinite creative power of the people," man's ability to resolve his problems and create for himself a perfect society, a classless society, in which research will be unimpaired by political oppression, in which men in every sphere of activity will feel satisfied and productive-in other words, a kingdom of God without God.

Our purpose here is not to show all the defects in this kind of reasoning. Writers of much greater merit have successfully done so already. Rather, this article is an attempt to present basic scientific information that will help sincere inquirers understand Krsna to be the cause of the universe-and help them understand Krsna's causeless nature.