not to be confounded with him. This idea, too, as you will see, arose and grew spontaneously from the soil of our common human nature, and I need not tell you in what religion it has found its fullest expression and most perfect historical realisation.

The third sphere of religious thought is that which I called Psychological, because it is filled with intellectual endeavours after that which lies beyond man, as a self-conscious subject, conscious of self, whatever that self may be. That self has been called by many names in the different languages of the world. It was called breath, ghost, spirit, mind, soul, genius, and many more names which constitute a kind of psychological mythology, full of interest to the student of language and philosophy. It was afterwards called the Ego, or the person, but even these names did not satisfy man, as he became more and more conscious of a higher self. The person was discovered to be a persona only, that is a mask; and even the Ego was but a pronoun, not yet the true noun, the true word which self-unconscious man was in search of. At last the consciousness of self arose from out the clouds of psychological mythology, and became the consciousness of the Infinite or the Divine within us; the individual self found itself again in the Divine Self-not absorbed in it, but hidden in it, and united with it by a half-human and half-divine sonship. We find the earliest name for the Infinite, as discovered by man within himself, in the ancient Upanishads. There it is called Atma, the Self, or Pratyag-dtmd, the Self behind, looking towards Paramatma, the Highest Self. Socrates knew the same Self, but he called it Daimonion, the indwelling God.

The early Christian philosophers called it the Holy Ghost, a name which has received many interpretations and misinterpretations in different schools of theology, but which ought to become again what it was meant for in the beginning, the spirit which unites all that is holy within man with the Holy of Holies, or the Infinite behind the veil of the Ego, or of the merely phenomenal self.

This is but a very imperfect sketch of what I think a complete study of Natural Religion, in its three great branches, ought to be; and though I feel myself far too old and far too incompetent to survey the whole of that immense field of religious thought, I hope that those who follow me in this place will carry out this great work, which requires many labourers and many diverse gifts.

PP