 Another question that may be asked about a particular model is: How many ultimates does the model conceive ultimacy to be? Though the very idea of plural ultimates sounds contradictory—wouldn’t one thing need to beat out all competitors in order to satisfy the superlatives “most fundamental” fact, “highest” value, “deepest” source of fulfillment?—those who model “ultimate multiplicity” see a tie for first place. Some models of Zoroaster’s view, for instance, take there to be two ultimates, the good Ahura Mazda and the evil Angra Mainyu engaged in fundamental battle (though such models will have to explain why Ahura Mazda is not the true ultimate given his apparent axiological edge on Angra Mainyu). John Cobb and David Ray Griffin at least some of the time take there to be three distinct ultimates: the Supreme Being experienced in theistic experiences, Being Itself (or emptiness) experienced in acosmic experiences, and the Cosmos experienced in cosmic experiences (Griffin 2005:  47–49).[20]  Monica Coleman models what is ultimate in traditional Yoruba religion as a “communotheism”, in which “the Divine is a community of gods who are fundamentally related to each other but ontologically equal”, including Olódùmarè and the 401 òrìşà (2013: 345–349). All the models we will look at in  Section 2  will be “ultimate unities” although there will be some diversity in the unity for the panentheisms in particular. George Mavrodes also cautions us to be wary of the unity/multiplicity distinction: