We must, therefore, be careful to distinguish Hegel’s conception of the unity of God from that other conception of Him as a quantitative, single, and isolated unity. An isolated and single Being would imply the existence of other isolated Beings. Such an individual would be limited by others and dependent upon them. In technical terms sameness with one’s self implies difference from others. A good example of the conception of an isolated God can be found in modern theology; such a God is a unity, but He is only the greatest of the several powers in the universe. Such an One is not an absolute, for the One to be absolute must be all that there is. Limitation implies something else. _Das Wahre ist das Ganze._ But Hegel does not mean by the Oneness of God an aggregation of parts, nor does he mean a system or arrangement of parts. An aggregation of parts, however big, is never complete and cannot include all that there is. An aggregation, even if it includes the past and the present, is not Absolute. The temporal series points to something else to give it meaning; and yet Reality must not stand outside any part of the temporal series. The Absolute Reality must include the temporal series, and yet the temporal series is not in itself Reality. Neither does Hegel mean that Reality is a system or society of individuals, whose knowledge and will imply one another; for such an organization of individuals also has its meaning in something below it. The Absolute Reality is a spiritual individual. It is a unifying consciousness, which is self-moving, subjective, and active. “It is the Idea that thinks itself and is completely self-identical in its otherness.” It cannot be abstract thought like Spinoza’s God, for the Absolute must be actual. Nor does Hegel mean by Reality merely life or vitality, as Haeckel has conceived it in modern times; for these, too, are only abstract terms. “It is pure personality which alone through the absolute dialectic encloses all within itself.” Reality is an Absolute Cosmic Spirit engaged in its self-discovery and self-appropriation by means of its own movement; and this movement is revealed in art, religion, and philosophy. The Absolute is, as Shelley makes the Earth picture man in _Prometheus Unbound_, “One harmonious Soul of many a soul, Whose nature is its own divine control, Where all things flow to all, as rivers to the sea.” The panorama of _history_ is the progressive knowledge of the Absolute appearing under successively more adequate forms. _Morality_ is the Absolute in ever enlarging social relations. _Religion_ is the Absolute in personal relations to man. _Philosophy_ is the Absolute in reasoned apprehension of himself. The Absolute is not to be conceived in anthropomorphic terms, but is the world-process realized as an individual self-consciousness. It is cosmic consciousness become more significant. It is Being regarded as an individuality and including all development.