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this relationship. If there were other realities, those realities would still belong to an ultimate system. There could be but one strictly ultimate, eternal, omnipresent, independent or self-existent reality. However we approach the subject, we are driven to the same end. Thought must stop somewhere. All our endeavours to conceive of the ultimate nature of things lead in time to the conclusion that there is a system which includes all particular starting-points, is in some sense superior to time and place, but is no less truly needed everywhere, in all time and by all thought.

To arrive at this conclusion is to cease to be troubled when one tries to find God by tracing back an infinite series of causes. What is really meant by the term "infinite" is the vague, the    indefinite, that which gives thought its pause. In vain do we look for the Father by putting Him    thus far from us. It is no wonder that we cannot realise what we mean when we thus describe God negatively. On the other hand, the way to the Father is plain and direct, if we seek Him in the living realities of today.
 
It is still difficult, to be sure, to define the eternal Reality in an ultimate sense. Yet each    definition expresses a truth or attribute. If to define is to limit, nevertheless all definitions that embody the supreme facts and values of life have a common sound in the divine nature. When