uniqueness. Lovers of animals tell us that each individual differs from its fellow nearly as much as a human individual from his fellow—is, in fact, nearly as unique. They will tell you that each is unique. In other words each presents, to a high degree, unity (as defined by us) and internal differentiation. And all this culminates in man, whose being is the most of all inconceivably differentiated, and yet presents the most perfect and significant unity.

We sum up therefore: In the world of life and consciousness things increase directly in real unity as they increase in internal differences. A man is more of a unity than a turnip. He is also, by this law, more highly differentiated.

If we here, in any sense, discern a principle, then I reverently claim that it throws light on our subject. For carry on the same line of thought to that Being in whom Life and Consciousness are made perfect, who is absolutely unique, and entirely indivisible, who alone in fact completely satisfies all our postulates for perfect unity and who is THE ONE, that is, God. Is it not now credible, nay, do we not expect to have it revealed to us that here also internal differentiation has also increased to a degree as inconceivable as His Unity is superior to any earthly one? We say that that differentiation will be inconceivable, it will be only just dimly imaginable, but it will be most tremendously real! And this is just the character of the differentiation shadowed forth to us by the revelation of the

Trinity! It is transcendent, it is real, it is in a line with legitimate earthly analogies. It is uniquely great; for what can be greater than the differentiation between persons' consciousness?

We conclude, then, that the highest and richest Unity of all, the Divine, exists in the indivisible but real internal differentiation of three Consciousnesses, One God, Blessed for ever and ever, Amen!

(1) The Muhammadan will at once say to this, that it is irrelevant and irreverent to compare the Creator to the created in any way whatsoever, the very distinguishing feature of Divinity being distinction, not similarity; total distinction from any and every earthly analogy whatsoever. But we have already gone over that ground sufficiently in a criticism of Muslim Deism,¹ where we showed how barren and useless is this purely negative doctrine of Mukhalafa (difference) which verily reduces Allah to a negation and disables us from saying anything about Him whatsoever. Moreover, Muslims are better than their philosophy, for they do not content themselves with saying that 'Allah is not this and that', but all say, 'Allah is Living, Knowing, Willing,' etc., thereby asserting similarity, not mere naked difference. And it is idle to say that between Allah's knowing and ours there is no similarity, that it entirely transcends ours and is incomparable with it, for if there is really no similarity, how unphilosophical it is to