This reasoning is designated as argumentum contingentia mundi, the argument on the basis of the contingent nature of things. There cannot be movement of a thing which is self-perfect. Every action, every movement, and every urge to become another thing is to be equated with a sense of limitation felt in oneself. This urge within man, and the urge of a similar nature seen in all things, should indicate that nothing in the world is self-sufficient. Thus, the transitory nature of the world, and the restlessness characteristic of all things, should, again, be an indication of the goal of life being transcendent to things in the world, which are of the nature of an effect.
Every effect has a cause, and the nature of the effect is to move towards the cause.
That the world is an effect is demonstrated by its daily movements, the very fact of the evolution of the universe. There cannot be evolution of anything, unless it is transitory and is characterised by a tendency to move to something which is beyond itself. That is why, again, it is held that the cause of the world cannot be within the world. God should be logically prior to the world which is the effect. When God is said to be transcendent and beyond the world, it does not mean that God is sitting above in the skies.