To the religious spirit, on the contrary, God alone is the cause of all positive effects, God alone the ultimate and also the sole ground wherewith it answers, or rather repels, all questions which theory puts forward; for the affirmative of religion is virtually a negative; its answer amounts to nothing, since it solves the most various questions always with the same answer, making all the operations of Nature immediate operations of God, of a designing, personal, extra-natural or supranatural Being. God is the idea which supplies the lack of theory. The idea of God is the explanation of the inexplicable,--which explains nothing because it is supposed to explain everything without distinction; he is the night of theory, a night, however, in which everything is clear to religious feeling, because in it the measure of darkness, the discriminating light of the understanding, is extinct; he is the ignorance which solves all doubt by repressing it, which knows everything because it knows nothing definite, because all things which impress the intellect disappear before religion, lose their individuality, in the eyes of divine power are nothing. Darkness is the mother of religion. The essential act of religion, that in which religion puts into action what we have designated as its essence, is prayer. Prayer is all-powerful. What the pious soul entreats for in prayer God fulfils. But he prays not for spiritual gifts [157] alone, which lie in some sort in the power of man; he prays also for things which lie out of him, which are in the power of Nature, a power which it is the very object of prayer to overcome; in prayer he lays hold on a supernatural means, in order to attain ends in themselves natural. God is to him not the causa remota but the causa proxima, the immediate, efficient cause of all natural effects. All so-called secondary forces and second causes are nothing to him when he prays; if they were anything to him, the might, the fervour of prayer would be annihilated. But in fact they have no existence for him; otherwise he would assuredly seek to attain his end only by some intermediate process. But he desires immediate help. He has recourse to prayer in the certainty that he can do more, infinitely more, by prayer, than by all the efforts of reason and all the agencies of Nature,--in the conviction that prayer possesses superhuman and supernatural powers. [158] But in prayer he applies immediately to God. Thus God is to him the immediate cause, the fulfilment of prayer, the power which realises prayer. But an immediate act of God is a miracle; hence miracle is essential to the religious view. Religion explains everything miraculously. That miracles do not always happen is indeed obvious, as that man does not always pray. But the consideration that miracles do not always happen lies outside the nature of religion, in the empirical or physical mode of view only. Where religion begins, there also begins miracle.