The form which the cosmological argument takes in Bruno is that as individual things, taken singly, must be referred each to a finite principle and cause, a finite effect implying a finite power; so from the point of view of the universe of things, the innumerable individuals in immeasurable space must be referred to an infinite first cause. But to our thought the universe is only an inciting cause; we cannot know God or anything of God's nature from it further than an architect or sculptor can be known from one or all of his works. The beauty and majesty of external nature leads us to aspire to God, its source; but a nearer spring of knowledge is in ourselves. "We are led to regard divinity not as without us, separate or distant from us, but as within ourselves (since it is everywhere wholly), for it is more intimate to us than we can be to ourselves, since it is the substantiating and most essential centre of all essences and of all being."[590] It is from these two aspects of his philosophy, the identifying of _nature_ with God, and the identifying of the true being of each of us with God, that Bruno has been described as a Pantheist. So far, however, as this term implies the identity of the individual things with each other, the conception that all things are one, not in the sense of forming a unity of differents, but in the sense of an indifference or uniformity of all, the term "Pantheism" would give a very false impression of Bruno's religious belief. It is neither the Pantheism which reduces all to a lifeless one, in which all differences are merged, nor that which breaks up the one into a many in which all differences are lost; but the Pantheism of a living, self-manifesting One, which is throughout eternity unfolding itself in the diverse units of the world--a pantheism not different from that of any of the higher religions. [Sidenote: God in Himself.]