the grade of complication of his activity or in the multitude of his acts of will than is the Absolute. And thus we see, in a new way, how the individual Self may recognize that in God it finds its own fulfilment, while still it clearly distinguishes other Selves, within the Absolute, as in one sense beyond it. It may be conceived then as a Part equal to the Whole, and finally united, as such equal, to the Whole wherein it dwells.
— But we must turn from the eternal back to our ternporal world. The special, the very finite, and imperfect task of these lectures is indeed accomplished. We have dealt with the nature of God, with the origin and meaning of man's life, and with the union of God and Man. Our result is this: — Despite God's absolute unity, we, as individuals, preserve and attain our unique lives and meanings, and are not lost in the very life that sustains us, and that needs us as its own expression. This life is real through us all; and we are real through our union with that life. Close is our touch with the eternal. Boundless is the meaning of our nature. Its mysteries baffle our present science, and escape our present experience; but they need not blind our eyes to the central unity of Being, nor make us feel lost in a realm where all the wanderings of time mean the process whereby is discovered the homeland of Eternity.
