My aim is to argue that the universe can come into existence without intervention, and that there is no need to invoke the idea of a Supreme Being in one of its numerous manifestations.

Those who wish to seek out the cause of miracles and to understand the things of nature as philosophers, and not to stare at them in astonishment like fools, are soon considered heretical and impious, and proclaimed as such by those whom the mob adores as the interpreters of nature and the gods. For these men know that, once ignorance is put aside, that wonderment would be taken away, which is the only means by which their authority is preserved.

I pass with relief from the tossing sea of Cause and Theory to the firm ground of Result and Fact.

It looks as if the offspring have eyes so that they can see well (bad, teleological, backward causation), but that's an illusion. The offspring have eyes because their parents' eyes did see well (good, ordinary, forward causation).

Shallow men believe in luck or in circumstance. Strong men believe in cause and effect.

Present, rather than past, is the mother of future. So, your future must take after your present. But if it resembles more your past, the granny must be a slut!

Quantum fluctuations are, at their root, completely a-causal, in the sense that cause and effect and ordering of events in time is not a part of how these fluctuations work. Because of this, there seem not to be any correlations built into these kinds of fluctuations because 'law' as we understand the term requires some kind of cause-and-effect structure to pre-exist. Quantum fluctuations can precede physical law, but it seems that the converse is not true. So in the big bang, the establishment of 'law' came after the event itself, but of course even the concept of time and causality may not have been quite the same back then as they are now.

You are telling me that I did something because I was going to do something.”“Well, didn’t you? You were there.”“No, I didn’t—no… well, maybe I did, but it didn’t feel like it.”“Why should you expect it to? It was something totally new to your experience.”“But… but—” Wilson took a deep breath and got control of himself. Then he reached back into his academic philosophical concepts and produced the notion he had been struggling to express. “It denies all reasonable theories of causation. You would have me believe that causation can be completely circular. I went through because I came back from going through to persuade myself to go through. That’s silly.”“Well, didn’t you?

[Tolstoy] denounced [many historians'] lamentable tendency to simplify. The experts stumble onto a battlefield, into a parliament or public square, and demand, 'Where is he? Where is he?' 'Where is who?' 'The hero, of course! The leader, the creator, the great man!' And having found him, they promptly ignore all his peers and troops and advisors. They close their eyes and abstract their Napoleon from the mud and the smoke and the masses on either side, and marvel at how such a figure could possibly have prevailed in so many battles and commanded the destiny of an entire continent. 'There was an eye to see in this man,' wrote Thomas Carlyle about Napoleon in 1840, 'a soul to dare and do. He rose naturally to be the King. All men saw that he was such.'But Tolstoy saw differently. 'Kings are the slaves of history,' he declared. 'The unconscious swarmlike life of mankind uses every moment of a king's life as an instrument for its purposes.' Kings and commanders and presidents did not interest Tolstoy. History, his history, looks elsewhere: it is the study of infinitely incremental, imperceptible change from one state of being (peace) to another (war).The experts claimed that the decisions of exceptional men could explain all of history's great events. For the novelist, this belief was evidence of their failure to grasp the reality of an incremental change brought about by the multitude's infinitely small actions.

... The divine knowing - what the Father knows, and what the Word says in response to that knowing, and what the Spirit broods upon under the speaking of the Word - all that eternal intellectual activity isn't just daydreaming. It's the cause of everything that is. God doesn't find out about creation; he knows it into being. His knowing has hair on it. It is an effective act. What he knows, is. What he thinks, by the very fact of his thinking, jumps from no-thing into thing. He never thought of anything that wasn't.