i] The Triunity of God 43 



Being Omniscient God is also Omnipotent. This 

 omnipotence is realised externally as the power of 

 creating beings external to Himself. He is eternally 



to cause that change as well as something that changes an 

 externality is implied in the very word duration. 



These definitions do not involve immobility, inactivity, in 

 Absolute Being, unless it be denned as pure unity as well, but 

 they do involve only internal activity. As soon as external 

 activity starts, being is transformed into becoming, in part of the 

 Reality experienced at any rate, if we give to absolute being the 

 faculty of experience at all as we do when we postulate a per- 

 sonal God. And at once we reach the problem of degrees of 

 Reality. 



Is becoming then rf a/? It is real in the sphere of duration. It is 

 a real experience in the realm in which, owing to duration, we are 

 able to look upon related experiences as cause and effect; or more 

 truly, because of their relatedness, as Ground and Consequence. 

 But in the absolute sphere it is outside the realm of real experi- 

 ence. It is recognised as being there a fact but only by trans- 

 jecting absolute being, by an effort of thought, into the sphere 

 where it is not absolute. This becomes clearer when we think of 

 human experience. The great, absolute reality to me. as regards 

 myself, is that I am. It requires a refocusing, an accommodation 

 of the mind's eye, to pass from that to I become and visualise that 

 fact. Yet both are to me truisms, and I recognise their obvious 

 reality in different planes. And thus to pass does not alter the 

 reality of the fact that I am, even to me. The difference lies here; 

 that this is more absolutely and antecedently real than that / 

 become; and to grasp that I become, at all, I have to pass from 

 the absolutely real on which my attention has been fixed to the 

 relatively real of everyday experience, by a conscious effort. The 

 necessity of this effort does not however in the least invalidate 

 the truth that I experience both kinds of reality. Apply this now 

 to God. God may must know that He is becoming. The ex- 

 perience is real to Him in His relation to the Universe; but to His 

 Absolute Being it is only relatively real appreciated as real only 

 by the effort (if we may call it so) of transjection into the duration- 

 sphere; which effort is the realisation of self -limitation. 



Finally, this becoming will only cease to be even relatively real 



