238 Tke Evolution of Transcendence [CH. 



thought, just as if thought moved in the same plane as 

 physical actions. 



If we will only admit all the facts we see here the 

 simple truth that there cannot be two consciousnesses 

 in God, one of immanence, the other of transcendence, 

 because there are not in our own experience; which 

 experience is that of personality, and is, so, in touch with 

 the Whole which is itself conditioned by Personal Being. 

 We ourselves do not experience these two things as 

 separate. It is a matter of attention only. Sometimes 

 we concentrate on one, sometimes on the other; but 

 when we attend to the one we are perfectly aware that 

 the other is in the background, and that its presence 

 bulks equally in the completeness of the whole. 



We say it is a matter of attention. Attention of what ? 

 Of the ego. The ego is a whole. And it is only a whole 

 because it comprises relations fellowship xoivcavia', 

 in short, because it is personal, and so a part of the Real 

 Whole. 



God, too, is Personal; and we have seen that person- 

 ality has only one meaning. Our personality we know 

 as incomplete, but otherwise identical with that per- 

 sonality which gives the only full reality to our concep- 

 tion of Deity. We are conscious of our personality as 

 absolute, in spite of its incompleteness a consciousness 

 that would be paradoxical if personality were not the 

 Ground of Reality in the absolute sphere. Once more, 

 we know no such double consciousness as we have been 

 discussing in ourselves. Why then attribute it to the 

 Deity? Why should not His consciousness of Imman- 

 ence and Transcendence be complementary too : a matter 

 of attention, which involves no paradox because of the 

 triune, active nature of His Being? 



So too with Christ. Does not the same answer hold 

 as good when God identifies Himself wholly with human 

 nature in one specific Man, as when He identifies Him- 



