A God, one Person (yet three Persons in One), without body (yet walks), without parts (yet seen), without passions (yet with compassion), a spirit, an indefinable, an illocatable, incomprehensible substance in which we live and move and have our being, that cannot be known, yet can be found (those that seek after me shall find me), which some people have beautifully symbolized as a loving Father and others have debased into a jealous and vindictive tyrant--of such a God only, as an eternally conditionless mystery, it can surely be established, from a review of Buddhistic evidence, that it is not, and has not been, totally ignored. It is difficult to see the force of denoting God as super-personal or super-anything. He or It is personal, and everything else as masked by materialities, and in the sense of all things being his contents. Particles of matter are the contents of form. Form cannot be manifest without matter. God is pure or shapeless form, as well as the formative power of form. Dr. Paul Carus, in referring to the God idea of the Buddhists, says: "No religion can exist without belief in the existence of an ultimate authority of conduct; but in this sense Buddhism, too, teaches a belief in God. The Abhidharma, or Buddhist philosophy, distinctly rejects the idea of a creation by an Ishvara--_i.e._, a personal creator; but it recognizes that all deeds, be they good or evil, will bear fruit according to their nature, and they teach that this law, which is ultimately identical with the law of cause and effect, is an irreversible reality; that there are no exceptions or deviations from it. Thus law takes, to some extent, the place of the God idea, and Buddhists gain a personal attitude to it, similarly as Christians do when speaking of God, in quite a peculiar way. The doctrine of the Trikâya, or the three bodies, teaches us that Buddha has three personalities. The first one is the Dharma-Kâya, or the body of the law; it corresponds to the Holy Ghost in the Christian dogmatology. The second personality is the Nirmâna-Kâya, or the body of transformations; it is transient in its various forms, and its most important and latest appearance has been Gotama Siddhârta. This corresponds to the second person of the Christian Trinity, to God the Son, or Christ.... The third personality of Buddha is called Sambhoga-Kâya, or the body of bliss. It is the Christian idea of God the Father. Buddha, in his capacity as Sambhoga-Kâya, is described as eternal, omnipresent, and omnipotent. He is the life of all that lives, and the reality of all that exists. Thus he is the All in All, in whom we live and move and have our being."[P] [P] _Buddhism and its Christian Critics_, by Paul Carus.