When we conceive of the Divine Essence as _reality_, our conception is in some measure determined by our consciousness of reality. The intuition of reality is immanent to our own consciousness. We know self as a reality, an indivisible, identical Ego--a unity, but yet a conditioned and dependent reality, which must have its ground and cause in an independent and unconditioned reality. Thus the pure intuition of reality is a preluding for the affirmation of absolute reality. We can not, however, affirm such reality on purely subjective grounds. To the eye of reason, which is the organ of necessary and absolute truth, the Divine Essence abstracts itself from the limits of space and time, and absolves itself from all the determinations of objective being. It is a reality which is not conditioned by _kind_, a reality which is independent of, absolved from, undetermined by any other antecedent or contemporaneous being--absolute reality. Furthermore, when we conceive the Divine Essence as _power_ or efficiency, our conception is in some measure determined by our consciousness of power. We know ourselves as a power, a cause of our own volitions, and a power which can control and modify external nature, but yet a limited and finite cause. To the eye of reason the Divine efficiency transcends all limitation and mensuration. It is a power which is not conditioned by _quantity_. It is limitless power, spaceless, all-mighty presence, self-directive power, carrying its own light and seeing its own way--infinite efficiency. And, finally, when we conceive of the Divine Essence as _personality_, again our conception is in some measure determined by our consciousness of personality. We are conscious of desiring and purposing, of determining and doing, of approving and delighting in our artistic and ethical creations, and in these we stand out from the plane of nature as persons and not things. But we are also conscious of limitation and imperfection. We fall short even of our own ideals; we feel we have unsatisfied longings and daily wants. The Divine Essence reveals itself to reason as exempt from all limitation by _degree_. "Pure personality is no more limited than absolute being, but it is deeper by all the contents of perfect consciousness." It is a personality which has no defect and no want: unconditioned, unlimited perfection--perfect personality. Our conception of the Attributes of God may thus be formed through some relation to our consciousness, but by a process of immediate abstraction--the negation of all limitation by kind, by quantity, or by degree. 1. As related to our intuition of real being; by abstraction from all other being and personality--the _Immanent_ attributes of God. 2. As causally related to finite, dependent existence; by elimination of all necessary limitation--the _Relative or Transitive_ attributes of God. 3. As ethically related to finite personality; by elimination of all imperfection--the _Moral_ attributes of God.