God obtained by way of negation, the absolute entity, merges, like reality itself, into nothingness; for, as Hegel pointed out, pure being and pure nothingness are identical.  And the God of the heart, the God who is felt, the God of living men, is the Universe itself conceived as personality, is the consciousness of the Universe.  A God universal and personal, altogether different from the individual God of a rigid metaphysical monotheism.

I must advert here once again to my view of the opposition that exists between individuality and personality, notwithstanding the fact that the one demands the other.  Individuality is, if I may so express it, the continent or thing which contains, personality the content or thing contained, or I might say that my personality is in a certain sense my comprehension, that which I comprehend or embrace within myself—­which is in a certain way the whole Universe—­and that my individuality is my extension; the one my infinite, the other my finite.  A hundred jars of hard earthenware are strongly individualized, but it is possible for them to be all equally empty or all equally full of the same homogeneous liquid, whereas two bladders of so delicate a membrane as to admit of the action of osmosis and exosmosis may be strongly differentiated and contain liquids of a very mixed composition.  And thus a man, in so far as he is an individual, may be very sharply detached from others, a sort of spiritual crustacean, and yet be very poor in differentiating content.  And further, it is true on the other hand that the more personality a man has and the greater his interior richness and the more he is a society within himself, the less brusquely he is divided from his fellows.  In the same way the rigid God of deism, of Aristotelian monotheism, the ens summum, is a being in whom individuality, or rather simplicity, stifles personality.  Definition kills him, for to define is to impose boundaries, it is to limit, and it is impossible to define the absolutely indefinable.  This God lacks interior richness; he is not a society in himself.  And this the vital revelation obviated by the belief in the Trinity, which makes God a society and even a family in himself and no longer a pure individual.  The God of faith is personal; He is a person because He includes three persons, for personality is not sensible of itself in isolation.  An isolated person ceases to be a person, for whom should he love?  And if he does not love, he is not a person.  Nor can a simple being love himself without his love expanding him into a compound being.

It was because God was felt as a Father that the belief in the Trinity arose.  For a God-Father cannot be a single, that is, a solitary, God.  A father is always the father of a family.  And the fact that God was felt as a father acted as a continual incentive to conceive Him not merely anthropomorphically—­that is to say, as a man, anthropos—­but andromorphically, as a male, aner.  In the