reader as he ought to be, which impressed me deeply.

"L'ame ne peut se mouvoir, s'eveiller, ouvrir les yeux, sans santir
Dieu. On sent Dieu avec l'ame comme on sent l'air avec le corps.
Oseraije le dire? On connait Dieu facilement pourvu qu'on ne se
contraigne pas a le definir--The soul cannot move, wake, or open the
eyes without perceiving God. We perceive God through the soul as we feel
air on the body. Dare I say it? We can know God easily so long as we do
not feel it necessary to define Him."

I began to see that, like most Caucasian Christians, I had been laying
too much stress on the definition. The Trinity had, so to speak, come
between me and the Godhead. I had, unconsciously, attached more
importance to God's being Three than to His being God. Seeing Him as
Three I instinctively saw Him as Three Persons. Seeing Him as Three
Persons I did not reflect that the word Person as applied to God must be
used in a sense wholly different from that in which we employ it with
regard to men. To get into what I call the open I had to bring myself to
understand that we cannot enclose the Infinite in a shape, or three
shapes, resembling in any way the being with digestive organs, arms, and
legs, which worked its way up from slime.

That is, in order to "dwell in the secret place of the Most High,"[4]
where one is immune from fear, I was obliged to give up the habit of
embodying God in any form. I had to confess that what is meant by the
Three Persons in One God I did not know. Furthermore, I saw no necessity
for thinking that I knew, since such knowledge must transcend all scope
of the human mind. The formula, if you must have a formula, is one
thing; but the turning it into a statute of limitations and applying it
to the Illimitable is another.