n] The Triunity of Man 63 



other selves which it brings into being. It is thus clear 

 that though we may neglect revelation for the moment, 

 as we try to trace the image of macrocosmic Reality in 

 the microcosm of human personality, we implicitly 

 accept its existence; its causal significance, and its 

 meaning in process 1 . 



The existence of other beings external to a man is 

 necessary to his process of becoming. He is not satis- 

 fied internally, in the mere reality of self-activities. I 

 cannot, for instance, rest satisfied in being myself, 

 loving myself, thinking myself. A person who even 

 approaches such purely internal activity is most re- 

 pulsive. The only reason we need give for this at the 

 moment is, that man is imperfect, incomplete. (The 

 ultimate reason lies obviously in his causedness man 

 is not self caused ; less obviously, but more truly, in the 

 centrifugal nature of Absolute Love, which itself can 

 never be satisfied with purely internal activity, since in 



1 In arguing from human personality to the Divine we are 

 doing no new thing in searching for the mirrored image of the 

 trinity in unity and unity in trinity of Godhead in the nature of 

 humanity. " It is notorious that Augustine rested upon a trinity 

 in the individual human mind memory, understanding, and will 

 in one place; the mind, self-knowledge, and self-love in another 

 and that he used this psychological analogy without misgiving 

 to interpret the supreme Godhead, arguing on this basis that 

 each of the Persons singly is equal to all the Persons together, 

 each, that is, is simply God in a certain aspect. In like manner, 

 Aquinas views the three Persons as respectively the principles of 

 Origination, Wisdom and Will. There is obviously no tritheism 

 in a construction based on the analogy of a single human con- 

 sciousness." (Mackintosh, op. cit. p. 523.) We are in a large 

 measure going over a familiar track. Only, we contend that the 

 greater knowledge of psychology which modern research has 

 achieved, renders the path more certain. We claim to find not 

 merely analogy between, but identity in, the nature of human and 

 Divine personality. 



