of the consciousness of the REAL BEING (τὸ ὄντως ὄν). All the proofs of the being of God--the etiological, the cosmological, the teleological, and the moral--are centred in the _ontological_: this is first and last. And just as our consciousness of the indivisible identical EGO as the unity and co-inherence of reason, feeling, and power is the exact arresting-point of psychological science, beyond which thought can not pass, so our intuition of the unconditioned BEING as the absolute identity of Reason, Power, and Love is the exact arresting point of Theological science, beyond which nothing can be known. Spirit, Light, Love--these designate essence or being. "GOD IS SPIRIT" (πνεῦμα = Spirit, not a Spirit--John iv. 24), the self-moving, efficient, animating principle, the unity and life-motion of the creative divine activity; ἡ ζωὴ αἰώνιος--vita absoluta--underived, eternal Life (John v. 26; xi. 25; 1 John v. 20). GOD IS LIGHT (1 John i. 5), the self-manifesting, intuitional, revealing principle = ὁ λόγος; the Eternal Reason, in which Spirit becomes objective to itself, and God is revealed to Himself (John i. 1; 1 Tim. vi. 16). GOD IS LOVE (1 John iv. 8, 16), the self-complete, self-sufficient, self-satisfying principle = τὸ τέλος, the Perfect One (Matth. v. 48). This Divine Love finds its fullest satisfaction in the κόσμος νοητός, the intelligible world as revealed and rendered objective to Himself in "the WORD." Reason, Spirit, Love are the simplest elements in the conception of the unconditioned Being: Reason as Reality, Spirit as Efficiency, and Love as Perfection. The unconditioned Being is revealed, may we not say "incarnated,"[42] in the κόσμος αἴσθησις--the sensible world: 1, by the incarnation of the Spirit in the moving and animating forces of nature; 2, by the incarnation of the Reason in the typical forms and permanent laws or relations of the universe, by which reality becomes known to finite minds; 3, by the incarnation of Love in the final causes, the benevolent purposes, which are realized in the completed Cosmos and the life of Humanity.[43] 2. ATTRIBUTE OR RELATED ESSENCE. The knowledge of the Divine Essence is the root of the knowledge of the Divine Attributes, for in every conception of an attribute the Divine Essence is, in some mode or other, supposed. We may therefore define an attribute as a conception of the unconditioned Being under some relation to our consciousness. That conception may be either positive or negative, and the relation may consequently be one of causation or abstraction.