God/s exist in GRRMs World of Ice and Fire

I readily agree with his definition for “transcendent”, and agree that George RR Martin’s “World of Ice and Fire” is also the setting for the Dunk and Egg novellas, and as such are available as sources. Good luck. The “World of Ice and Fire” is a fictional fantasy setting, where the presence of supernatural forces is undeniable, shown through the point-of-view character’s witnessing the effects of these supernatural forces, known and described by them as “magic”. I will attempt to show that the methodology of certain types of magic, performed by characters in the “A Song of Ice and Fire” novels, supports the assumption and gives the reader reasonable cause to believe that these specific types of magic can only be caused by a transcendent supernatural being with intelligence, which fit the character’s conception of a deity or god. My argument will focus on particular types of magic performed by a particular group of magic-users in the setting, namely the Red Priests of R’hllor, known as the “Lord of Light” by their followers. In the novels, the Red Priests of R’hllor have shown the ability to call upon R’hllor to perform certain supernatural/magical actions. These actions include 1) resurrection, 2) prognostication, and 3) specific forms of pyromancy (fire magic). Evidence for resurrection can be found in statements made by Thoros of Myr, a character who speaks to the POV character Arya Stark: “I have no magic, child. Only prayers. That first time, his lordship had a hole right through himand blood in his mouth, I knew there was no hope. So when his poor torn chest stopped moving,I gave him the good god’s own kiss to send him on his way. I filled my mouth with fire andbreathed the flames inside him, down his throat to lungs and heart and soul. The last kiss it iscalled, and many a time I saw the old priests bestow it on the Lord’s servants as they died. I hadgiven it a time or two myself, as all priests must. But never before had I felt a dead man shudderas the fire filled him, nor seen his eyes come open. It was not me who raised him, my lady. Itwas the Lord. R’hllor is not done with him yet. Life is warmth, and warmth is fire, and fire isGod’s and God’s alone. ” Thoros of Myr, A Storm of Swords, Arya Ch. 39 In the statement it shows that the magical resurrection performed by Thoros was a particular funeral rite performed by the Red Priests, and it can be assumed that the rite invoked the Red God, R’hllor directly. It has not been shown, anywhere, that the same type of magical resurrection can be performed without the specific funeral rite utilized by Thoros, and without invoking R’hllor. It is reasonable to assume that only a Red Priest of R’hllor can perform this type of resurrection, by performing the funeral rite, because there is no evidence that the same form of resurrection can be performed by others, through different methods. It is also interesting to note that Thoros himself ascribes the source of the magic he performs, as outside of himself. Almost every Red Priest has shown the ability to prognosticate, through the particular method of looking into flames and ash. Not only is this particular method of prognostication unique to the priests and worshippers of R’hllor, the method of calling forth images is of particular importance. “Show me Stannis, Lord, she prayed. Show me your king, your instrument”Melisandre, A Dance with Dragons, Melisandre Ch. 31 “I pray for a glimpse of Azor Ahai, and R’hllor shows me only Snow” Melisandre, A Dance with Dragons, Melisandre Ch. 31 Not only does Melisandre ascribe the ability to prognosticate as coming directly from R’hllor, but the method of invoking the visions is particularly important. She invokes visions by specifically calling upon R’hllor. Not only are the visions brought about through direct invocation, but the visions specific to what the invoker requests. The fact that the magic is performed only through direct invocation, that only a particular sub-set of magic users can prognosticate in such a specific fashion, and that the magic is tailored by the request of the invoker to a named deity, is sufficient proof that the visions are granted by an intelligence that is able to hear, decipher, and answer the invoker. Not only must the magic be granted by an outside intelligence, but it can be assumed, in the light of lack of further evidence, that this intelligence MUST be supernatural and transcendent in nature.