Man’s body is a microcosm beside the macrocosm of this world, and they correspond, part by part. Is, then, God simply the _anima mundi_? No, because He is the creator of all by His will, the sustainer and destroyer by His will. Al-Ghazzali comes to this by a study of himself. His primary conception is, _volo ergo sum_. It is not thought which impresses him, but volition. From thought he can develop nothing; from will can come the whole round universe. But if God, the Creator, is a Willer, so, too, is the soul of man. They are kin, and, therefore, man can know and recognize God. “He who knows his own soul, knows his Lord,” said another tradition. This view of the nature of the soul is essential to the Sufi position and is probably borrowed from it. But there are in it two possibilities of heresy, if the view be pushed any further. It tends (1) to destroy the important Muslim dogma of God’s Difference (_mukhalafa_) from all created things, and (2) to maintain that the souls of men are partakers of the divine nature and will return to it at death. Al-Ghazzali labored to safeguard both dangers, but they were there and showed themselves in time. Just as the Aristotelian + neo-Platonic philosophers reached the position that the universe with all its spheres was God, so, later, Sufis came to the other pantheistic position that God was the world. Before the atomic scholastics the same danger also lay. It is part of the irony of the history of Muslim theology that the very emphasis on the transcendental unity should lead thus to pantheism. Al-Ghazzali’s endeavor was to strike the _via media_. The Hegelian Trinity might have appealed to him. [Sidenote: DIVINE ORIGIN OF SCIENCES]