Seeing Is Not Believing

I recently have been reading the book 9 1/2 Mystics by Rabbi Herbert Weiner.  On pg. 16 he shares an insight that the Nazir, Rav Dovid Kohen told him.  The Nazir explained that the Western world holds truth to be what can be seen and perceived.  The word theory or theoria in Greek, he said, comes from the Greek word, theatria which means which means to look at, view and see (see here.)  On the other hand, we proclaim the ultimate truth in Shma Yisroel, through listening, the identification of truth with what can be seen is the beginning of idolatry.  This goes hand in hand with the insight he quotes from Rav Avrohom Chein on pg. 276 "the phrase 'saw the voice' [by Mattan Torah] isn't an accident nor does it speak of a miracle.  It points to a deep and great Torah...what humans usually only hear about- out of books and through faith-it was this that they saw clearly."  Mattan Torah was a one-time event where everything was crystal clear-the unity of God, Israel and the Torah was apparent to the entirety of existence.  However, in Judaism such a level of clarity is not the norm, it is the exception.  We are supposed to live with a deeper sense of clarity, that which isn't sitting obvious is front of our eyes, rather that which must be given attention to, that which must be searched for.  What keeps us going is the listening, the focus and attention to what "the voices of the soul" say.  Chazal are filled with references various forms of voices-bas kol making announcements into the world.  What is the point of all these unheard messages?  The answer is that the attentive ear will hear the "voices."  It is the voice speaking to the soul willing to listen.
Rashi cites the Chazal that what held Yosef back from slipping was the image of his father appearing to him.  How did this image appear, was there some form of a magical connection?  I don't believe Yosef was saved by a magical image of his father appearing in the nick of time.  Yosef's soul was torn as to what is the proper conduct in this situation.  As he was about to make the wrong decision, he was able to tap into the "voices" of the depths of his soul, he could hear and see his father's directives as to the proper conduct in such a situation.  The midrash connects when Yosef says שמעו נא to the admonishing of the prophets using the language of שמעו.  Is it possible that Yosef's soul was echoing these same warnings in his life?  וישמע ראובן, Chazal give different interpretations as to what does it mean Reuvain heard, he was standing right there, obviously he heard what was being said?  According to this approach it could mean that Reuvain heard the "voices", he had the clarity to recognize that the decision to kill Yosef was a wrong, reckless and damaging decision. 
I believe the idea sheds 'light' on the holiday of Chanukah.  The Greeks were men of theory, they only understood what could be seen.  They were the antithesis of Judaism which believes that which can't be seen is greater that that which is not seen.  Chanukah is the battle of the eyes vs. the ears. 
I don't like books that "prove" the existence of God or Judaism.  Yes, such books may be great and necessary for some but for one who has been privileged to study for many years in yeshiva, to see the radiant faces of great Torah scholars such books aren't speaking the right language.  The books are speaking the language of "see, it must be so".  Anyone who has breathed the holiness of the great study halls, has bonded with minds attempting to understand a Tosfos, a Rashba, a Rebbi Akiva Eger, a Ketzos  etc. should be hearing the "voices" of Judaism pouring forth from his soul.  To a soul with such a clarity it is repulsive to see these books that just give intellectual proves but to not speak the language of the soul.  As the quote attributed to Hellen Keller beautifully puts it, "The best and most beautiful things in the world cannot be seen or even touched - they must be felt with the heart."