ii] The Triunity of Man 83 



spirit indwelling a cosmos whose movement towards 

 freedom is urged by the vital impulse and drawn by the 

 Spirit of God Who is free ; all these are evidence at least of 

 a triunity of functioning of the Godhead in time. Their 

 transcendent aspect need not concern us at the moment. 



The connection between the three-fold activities of 

 God and man is too close and clear to be put aside. 

 Apparently oneness is threefold, when it is the oneness 

 of a person, and must be threefold from the nature of 

 personality. Triunity is what personality means and 

 connotes. The incompleteness of the lower organisms 

 lies just in this, that they have no bond of self -realisa- 

 tion between their creative power and their freedom. 

 Creation for them is unconscious, freedom is uncon- 

 scious, bodily mediation is unconscious. Each of these 

 is merely a process in time; the creatures aie becoming; 

 but they are not. They are in no way transcendent. 

 They cannot use their volition for truly creative pur- 

 poses, they cannot think themselves, they cannot act 

 with self-realised freedom. They have not achieved in 

 the least measure the unity of absolute being. 



We must next inquire whether these three things 

 concerning which we have been reasoning are aspects, 

 modes, of personal being, or whether they are anything 

 more. 



As long as we are dealing with unconscious organisms 

 it is, I think, not arguable that they are more than 

 aspects. Looked at from one outside point of view the 

 organism is creative; looked at from another it is media- 

 ting; looked at from another it is to a certain extent 

 free. But all through the organism is looked at. We 

 stand outside and reason about it; it does not reason 

 about itself. We see that it is an organism which be- 

 haves in this way, and we, as outsiders, analyse its 

 behaviour. But when we come to ourselves, and analyse 

 ourselves through introspection, we find a difference. 



62 



