If it is necessary to gather together particles from round about, the particles are bound together in regular fashion like the soldiers of an obedient army in accordance with the comprehensive principles of power and laws of knowledge. Driven by power in accordance with knowledge, they come, enter the mould existent in knowledge in accordance with the  measure of divine determining, which encompasses the thing’s existence, and with ease form its being. Like the reflection in a mirror being clothed in external existence on paper by means of a camera, or the invisible writing of a letter appearing when it is spread with a  special substance, with the greatest ease power clothes with external existence the essences  of things and forms of beings present in the mirror of the Single One of Unity’s pre-eternal  knowledge; it brings them from the World of Meaning to the Apparent World, and shows them to us.

If beings are not ascribed to the Single One of Unity, it would be necessary to gather together the being of a fly from all round the earth and from the elements, quite simply sifting the face of the earth and the elements and bringing from everywhere the particles particular to its being. And in order to situate them in proper order in its being so full of art, a physical mould, indeed moulds to the number of its members would be necessary. Then too  the senses in its being, and its fine, subtle immaterial faculties like spirit, would have to be drawn from the immaterial worlds in a particular measure.

Thus, the creation of a fly in this way would be as difficult as that of the universe. The difficulties would be multiplied a hundred times, indeed, would be a compounded impossibility. For as all the people of religion and scientists are agreed, nothing apart from the Single One  can create from nothing and non-existence. In which case, if referred to causes and nature, everything may be given existence only through being gathered together from most things.

T h i r d  P o i n t : We shall explain briefly two or three comparisons which are elucidated in other parts of the Risale-i Nur, showing how, if ascribed to a Single One of Unity, all things become as easy as a single thing, whereas if referred to causes and nature, the existence of a single thing becomes as difficult as that of all things.