Before considering Al-Jīlī's views of particular Divine Names and Attributes, we should note that his conception of God, implied in the above classification, is very similar to that of Schleiermacher. While the German theologian reduces all the divine attributes to one single attribute of Power, our author sees the danger of advancing a God free from all attributes, yet recognises with Schleiermacher that in Himself God is an unchangeable unity, and that His attributes "are nothing more than views of Him from different human standpoints, the various appearances which the one changeless cause presents to our finite intelligence according as we look at it from different sides of the spiritual landscape."[161:1] In His absolute existence He is beyond the limitation of names and attributes, but when He externalises Himself, when He leaves His absoluteness, when nature is born, names and attributes appear sealed on her very fabric. [161:1] Matheson's _Aids to the Study of German Theology_, p. 43. We now proceed to consider what he teaches about particular Divine Names and Attributes. The first Essential Name is Allāh (Divinity) which means the sum of all the realities of existence with their respective order in that sum. This name is applied to God as the only necessary existence. Divinity being the highest manifestation of Pure Being, the difference between them is that the latter is visible to the eye, but its _where_ is invisible; while the traces of the former are visible, itself is invisible. By the very fact of her being crystallised divinity, Nature is not the real divinity; hence Divinity is invisible, and its traces in the form of Nature are visible to the eye. Divinity, as the author illustrates, is water; nature is crystallised water or ice; but ice is not water. The Essence is visible to the eye, (another proof of our author's Natural Realism or Absolute Idealism) although all its attributes are not known to us. Even its attributes are not known as they are in themselves, their shadows or effects only are known. For instance, charity itself is unknown, only its effect or the fact of giving to the poor, is known and seen. This is due to the attributes being incorporated in the very nature of the Essence. If the expression of the attributes in its real nature had been possible, its separation from the Essence would have been possible also. But there are some other Essential Names of God--The Absolute Oneness and Simple Oneness. The Absolute Oneness marks the first step of Pure Thought from the darkness of Cecity (the internal or the original Māyā of the Vedānta) to the light of manifestation. Although this movement is not attended with any external manifestations, yet it sums up all of them under its hollow universality. Look at a wall, says the author, you see the whole wall; but you cannot see the individual pieces of the material that contribute to its formation. The wall is a unity--but a unity which