Two Problems With Proving God Through Empirical Evidence

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

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भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

The issue is constant. Take any point in the vast timeline of creation and you will find the argument occurring, ready to be debated by both sides. The same will continue in the future, as the one side never seems to be satisfied.

In their futile pursuit to turn the temporary into permanent, the great roadblock that is genuine religion upsets them to the point of raising an objection:

“Listen, man, I respect what you’re doing and stuff. Everyone has to accept some philosophy in life. Cool that you are into God and all that, but for me I just can’t believe. I need to be able to see in order to remove doubt. I need proof; you know, empirical evidence. Once I get that I might be willing to join you.

“I tend to side more with science. Observation and experiment. Advancing the human condition. See how much progress has already been made. Only more awaits. I am excited to see what they discover. Aren’t you?”

1. There is no perfect validation of the beginning of time

The dividing line seems to be the understanding of the beginning. What was there before everything? We know there was a before since that is the natural course of events. Cause and effect. Action and reaction.

I am here today because of actions taken by people in the past. The crops in the field arrive because of nature. The combination of fertile ground, rain and sunlight allows for life to continue. At the same time, all the seeds necessary for food already exist within the earth, in the same way that all the stars are in space.

जथा भूमि सब बीजमय नखत निवास अकास |
राम नाम सब धरममय जानत तुलसीदास ||

jathā bhūmi saba bījamaya nakhata nivāsa akāsa |
rāma nāma saba dharamamaya jānata tulasīdāsa ||

“Just as within the earth is found every kind of seed and within the sky live all the stars, Tulsidas knows that Shri Rama’s holy name is the reservoir of all dharma.” (Dohavali, 29)

The exact details on the belief of creation are not so important; the general idea is that someone outside of the human mortal scope created everything. The nonbelievers have their own speculation. They insist that chemicals just collided randomly. Or perhaps everything was already there; no intelligence to the design of this amazing universe, which has intelligence built into every facet.

One issue with insisting on empirical evidence is that no one can properly validate the beginning of time. Say, for instance, archival footage existed of the creation. Video showing the stars, planets, rivers, oceans, trees, and the like manifesting. This would have to be considered empirical evidence.

The flaw is that no one can actually prove that this is the beginning. What was going on prior? There had to be a past to the past. A beginning to the beginning. A cause of all causes. The questions remain with any type of physical, visible, perceptible evidence provided.

2. There is no amount of time sufficient for establishing an infinite existence

Now take the other side. Moving forward. The future. Time has three sections: beginning, middle and end. If I can’t get evidence of the creation, at least show me God. Prove to me that He exists. Present Him before me.

Say that He does appear. He is standing in front of me. My first question will be to prove an infinite existence:

“If you are truly the Almighty that so many people worship and believe in, prove that you never die. I am standing by. I am waiting. If you can give evidence then I will become a believer.”

One hundred years. A thousand. The end of the creation, where no one else is around. These durations of time might start to remove my skepticism, but infinity remains. A person can live for a billion years and still not be immortal, such as with the Lord Brahma described in the Vedas.

…

All hope is not lost. Empirical evidence along the lines of basic science may not be available, but there is something called vijnana. This is the Sanskrit word to describe practical realization. More than memorizing mathematical formulas, vijnana is the ability to apply the principles when required.

Through the descending process of knowledge transfer, I tap into the amazing jnana that is Vedic knowledge. Through the help of the spiritual master, who is linked to the cause of all causes, I can practically realize the existence of God. I will know for certain that God lives and that I can live with Him.

Nothing will be able to convince me otherwise; and it is not a blind allegiance. The full intelligence gifted the human being is utilized, and the understanding helps to bring others into the light of liberation and out of the darkness of despair caused by association with the temporary.

Shri Krishna explains in the Bhagavad-gita that again and again the host of beings appears and disappears from this world. The universe itself goes through the cycle, which is sometimes described as reincarnation.

The living beings do not have to participate. They are not hopeless against the forces of nature. They are, in fact, superior, and through knowledge they can realize this. The realization is superior to anything science can provide, as the eternal realm is imperishable and the real home of the spirit soul, who is part and parcel of God.

In Closing:

God before me to stand,
Over death to have command.

But how much time needed?
For into infinity proceeded.

The beginning having before,
So never with evidence sure.

Vijnana from Vedas for relief,
For realization past belief.