Thus Robertson.  To which I must add this comment, that Tell me thy name is essentially the same as Save my soul!  We ask Him His name in order that He may save our soul, that He may save the human soul, that He may save the human finality of the Universe.  And if they tell us that He is called He, that He is the ens realissimum or the Supreme Being or any other metaphysical name, we are not contented, for we know that every metaphysical name is an X, and we go on asking Him His name.  And there is only one name that satisfies our longing, and that is the name Saviour, Jesus.  God is the love that saves.  As Browning said in his Christmas Eve and Easter Day,

    For the loving worm within its clod,
    Were diviner than a loveless God
    Amid his worlds, I will dare to say.

The essence of the divine is Love, Will that personalizes and eternalizes, that feels the hunger for eternity and infinity.

It is ourselves, it is our eternity that we seek in God, it is our divinization.  It was Browning again who said, in Saul,

    ’Tis the weakness in strength that I cry for! my flesh that I seek
    In the Godhead!

But this God who saves us, this personal God, the Consciousness of the Universe who envelops and sustains our consciousnesses, this God who gives human finality to the whole creation—­does He exist?  Have we proofs of His existence?

This question leads in the first place to an enquiry into the cleaning of this notion of existence.  What is it to exist and in what sense do we speak of things as not existing?

In its etymological signification to exist is to be outside of ourselves, outside of our mind:  ex-sistere.  But is there anything outside of our mind, outside of our consciousness which embraces the sum of the known?  Undoubtedly there is.  The matter of knowledge comes to us from without.  And what is the mode of this matter?  It is impossible for us to know, for to know is to clothe matter with form, and hence we cannot know the formless as formless.  To do so would be tantamount to investing chaos with order.

This problem of the existence of God, a problem that is rationally insoluble, is really identical with the problem of consciousness, of the ex-sistentia and not of the in-sistentia of consciousness, it is none other than the problem of the substantial existence of the soul, the problem of the perpetuity of the human soul, the problem of the human finality of the Universe itself.  To believe in a living and personal God, in an eternal and universal consciousness that knows and loves us, is to believe that the Universe exists for man.  For man, or for a consciousness of the same order as the human consciousness, of the same nature, although sublimated, a consciousness that is capable of knowing us, in the depth of whose being our memory may live for ever.  Perhaps, as I have said before, by a supreme and desperate effort of