And is best known in not defining him."
Any attempted definition would include whatsoever is embraced within our notion of Personality,—would exhaust our knowledge of nature and of ourselves. Only as we become One Personally with Him do we know Him and partake of his attributes.
"In the soul of man," says Berkeley, "prior and superior to intellect, there is a somewhat of a higher nature, by virtue of which we are one, and by means of which we are most clearly joined to the Deity. And as by our intellect we touch the divine intellect, even so by our oneness, 'the very flower of our essence,' as Proclus expresses it, we touch the First One. Existence and One are the same. And consequently, our minds participate so far of existence as they do of unity. But it should seem the personality is the indivisible centre of the soul, or mind, which is a monad, so far forth as she is a person. Therefore Person is really that which exists, inasmuch as it partakes of the divine unity. Number is no object of sense, but an act of the mind. The same thing in a different conception is one or many. Comprehending God and the creatures in one general notion, we may say that all things together make one universe. But if we should say that all things make one God, this would indeed be an erroneous notion of God, but would not amount to atheism, so long as mind, or intellect, was admitted to be the governing part. It is, nevertheless, more respectful, and consequently the truer notion of God, to suppose Him neither made up of parts, nor himself to be a part of any whole whatsoever."
THE SEARCH AFTER GOD.[25]
"I sought Thee round about, O thou my God!
In thine abode,
I said unto the earth, 'Speak, art thou He?'
She answered me,
'I am not.' I inquired of creatures all
In general