Early Writings — Page 65
HADRAT MIRZA GHULAM AHMAD AS 65 and after this, a time is to come when we will cease to exist; it is evident, therefore, that all this occurs by the will of God and all these phenomena and temporary conditions come forth by the will of the very same Complete Cause. Hence, if we suppose, as per the statement of the honourable teacher, that their must be a complete conformity between the Creator and the creation, this would necessitate that all such occurrences that transpire in the world from time to time should remain in the same state with no change whatsoever. However, any sensible person knows that the world continues to undergo change and that the elements of all such events cannot come together in the same moment and that no creation remains in the same form forever. This proves that even the arguments presented by the honourable teacher are untenable and absolutely false. Now, let us return to the second part of this discussion. It is suggested that when one reflects over whether there is any robust argumentation for the eternity of souls one finds that such strong and categorical argumentation exists that man is unable to deny this fact. I would like to state that I have already written on this subject at length in my previous essay; there is no need for repe- tition here. However, a novel argument which categorically disproves the belief in the eternity of souls and in fact, manifestly exposes its absurdity is mentioned herewith in this exposition as well. The premise of this argument is that the Arya Samaj themselves acknowledge as an established tenet of their faith that the time which has elapsed since the present souls came into existence is no more than four and a quarter billion years—irrespective of the total number of these present souls, they begin to exist and then