Every part, every individual in the universe, differs from every other; each has its own inalienable individuality by which it stands out from all others and is _itself_. So far was this principle carried by Bruno that, as we have seen, he denied that any body could ever occupy the same place twice; the planets moved not in circles or regular paths, but ever in spiral course, so that at each moment their places were other than at any prior or later moment. No two circles, no two lines in nature, were ever exactly equal; hence there was never a perfect circle nor a perfectly straight line. The principle is not at all an epistemological one. It does not mean that _we_ could not distinguish between two precisely equal things, but that two such things could not exist, not even in the minutest forms of nature, since the infinite variety of the infinite all must reflect at every moment the infinite, eternally realised, thought of the One Mind. [Sidenote: God in nature.] There are accordingly three aspects of God in Bruno's philosophy--three different standpoints from which He may be approached. The first is that of natural religion--God in Nature. Nature is "the omniform image of the omniform God--His great living semblance (_simulacrum_)."[585] Its order reveals the mind from which it springs--the stars "declare the glory of the majesty of God and the works of His hands. Thence we are uplifted to the infinite cause of the infinite effect."[586] Nature is God in things,[587] His infinite mirror, the _explicate_, unfolded, extended, immeasurable world, and He is _implicitly_ everywhere in the whole.[588] There is, however, no argument from the world to God's existence. From the first the infinite power and goodness are assumed, and the universe, in Bruno's thought, is simply a broad general revelation of what each one of us may find in himself.[589] [Sidenote: God in us.]