Pike maintained that human will and knowledge are attained and witnessed through our senses, which is how we recognize and communicate with God and his power. Pike wrote, “God is a Power; and we know nothing of any Power itself, but only its effects, results, and action, and what Reason teaches us by analogy.” And he narrows his argument when he said, “We do not know what they are, but only what they do.” Enjoy:
The Supreme Intelligence is necessarily rational. God, in philosophy, can be no more than a Hypothesis; but a Hypothesis imposed by good sense on Human Reason. To personify the Absolute Reason, is to determine the Divine Ideal.
NECESSITY, LIBERTY, and REASON! Behold the great and Supreme Triangle of the Kabalists!
FATALITY, WILL, and POWER! Such is the magical ternary which, in human things, corresponds with the Divine Triangle.
FATALITY is the inevitable linking together, in succession, of effects and causes, in a given order.
WILL is the faculty that directs the forces of the Intellect, so as to reconcile the liberty of persons with the necessity of things.
The argument from these premises must be made by yourself. Each one of us does that. “Seek,” say the Holy Writings, “and ye shall find.” Yet discussion is not forbidden; and without doubt the subject will be fully treated of in your hearing hereafter. Affirmation, negation, discussion,–it is by these the truth is attained.
To explore the great Mysteries of the Universe and seek to solve its manifold enigmas, is the chief use of Thought, and constitutes the principal distinction between Man and the animals. Accordingly, in all ages the Intellect has labored to understand and explain to itself the Nature of the Supreme Deity.
That one Reason and one Will created and governed the Universe was too evident not to be at once admitted by the philosophers of all ages. It was the ancient religions that sought to multiply gods. The Nature of the One Deity, and the mode in which the Universe had its beginning, are questions that have always been the racks in which the human intellect has been tortured: and it is chiefly with these that the Kabalists have dealt.
It is true that, in one sense, we can have no actual knowledge of the Absolute Itself, the very Deity. Our means of obtaining what is commonly termed actual knowledge, are our senses only. If to see and feel be knowledge, we have none of our own Soul, of electricity, of magnetism. We see and feel and taste an acid or an alkali, and know something of the qualities of each; but it is only when we use them in combination with other substances, and learn their effects, that we really begin to know their nature. It is the combination and experiments of Chemistry that give as a knowledge of the nature and powers of most animal and vegetable substances. As these are cognizable by inspection by our senses, we may partially know them by that alone: but the Soul, either of ourself or of another, being beyond that cognizance, can only be known by the acts and words which are its effects. Magnetism and electricity, when at rest, are equally beyond the jurisdiction of the senses; and when they are in action, we see, feel, hear, taste, and smell only their effects. We do not know what they are, but only what they do. We can know the attributes of Deity only through His manifestations. To ask anything more, is to ask, not knowledge, but something else, for which we have no name. God is a Power; and we know nothing of any Power itself, but only its effects, results, and action, and what Reason teaches us by analogy (Albert Pike, Morals and Dogma, 1871, p. 738-739).