22. As for the thesis that the infinite elements in the human God are, in a distinct combination, one, this too can be seen as in a mirror in people. Every person has in him many constituents, and these beyond number, as we observed above,* but still he is sensible of them as one. He does not know from sensation anything about his brains, his heart and lungs, his liver, spleen and pancreas. Neither does he know from sensation anything about the countless elements in his eyes, ears, tongue, stomach, reproductive organs, and all the rest. And because he does not know these from a sensation of them, he is to himself as though a single unit. The reason for this is that these constituents are all in such a form that not one of them can be lacking; for it is a form receptive of life from the human God (as we established in nos. 4-6 above). The arrangement and interconnection of all these constituents in such a form produces the sensation and consequent idea of their being as though not many and not beyond number, but seemingly one. One may conclude from this that the incalculably many elements which are united as though into one in a person, are, in the supreme person who is God, in a distinct combination one-indeed, in a most distinct combination one. * No. 18.