no other than what you find it to be, to wit, your own conscious will and meaning.
Thus the individuality of the whole in such wise dwells in the parts, the individuality of the unique divine purpose is in such wise present in each finite purpose, that no finite purpose, viewed merely as an internal meaning, could have its place taken by another without a genuine alteration of the whole; while, on the other hand, it is equally true that the whole would not be what it is were not precisely this finite purpose left in its own uniqueness to speak precisely its own word — a word which no other purpose can speak in the language of the divine will. In brief, then, our view leaves all the unique meaning of your finite individual life just as rich as you find it to be. You are in God; but you are not lost in God. If every finite pulsation of life, despite its aspect of mere generality, its external meaning, has something unique about it, and if this unique aspect of the finite life expresses an internal meaning, then the meaning of every such fact itself is unique. Or to apply the matter once more to yourself: if every instance of your life expresses a will that is to be found expressed in precisely this way nowhere else in all the world, and if this will is the will of which you are now conscious, then we can say that the verdict of your own consciousness when it regards your life as the expression of your individual will is in no wise refuted, but is only confirmed by our Fourth Conception of Being.
Thus it is then that we deal, in case of the finite will and the divine will, with the problem of the One and the Many. A realistic union of the many different beings in
