irresistibly drawn towards their whole; they seek each other, they seek their whole. It is Divinity itself, scattered and lost in the natural world, which looks for itself in men, and it is so demolished by this multitude of human prisons in which it finds itself strewn, that, in looking for itself, it commits folly after folly.
Beginning with fetichism, it searches for and adores itself, now in a stone, now in a piece of wood, now in a rag. It is quite likely that it would never have succeeded in getting out of the rag, if the other divinity which was not allowed to fall into matter and which is kept in a state of pure spirit in the sublime heights of the absolute ideal, or in the celestial regions, had not had pity on it.
Here is a new mystery—that of Divinity dividing itself into two halves, both equally infinite, of which one—God the Father—stays in the purely immaterial regions, and the other—God the Son—falls into matter. We shall see directly, between these two Divinities separated from each other, continuous relations established, from above to below and from below to above; and these relations, considered as a single eternal and constant act, will constitute the Holy Ghost. Such, in its veritable theological and metaphysical meaning, is the great, the terrible mystery of the Christian Trinity.
But let us lose no time in abandoning these heights to see what is going on upon earth.
God the Father, seeing from the height of his eternal splendor that the poor God the Son, flattened out and astounded by his fall, is so plunged and lost in matter that even having reached human state he has not yet recovered himself, decides to come to his aid. From this immense number of particles