life; in other words, between the physical and the psychical.

This is one of the most important demonstrations that has been made in psychology through vivisection. Consciousness is the function of the cerebral cortex without which its possessor could not think or carry on processes of thought. Herein man is supreme over all nature. Outside of this supremacy he has no responsibility; within it he has all; and the sooner he recognizes this responsibility and acts upon it, the better it will be for humanity. Everything within the domain of reason, all the affairs of human life, industrial science and art, civic and religious constitutions, removing the disharmony of the social state, and establishing justice and righteousness in the earth, come within his sphere of responsibility exclusively. God has nothing to do with it.

On the other hand, the sphere of God, the great unconscious Force, is the vast domain of universal nature. In all his operations He is Inerrant, Divine, and Beneficent; He does not reason; He has not the function of thinking; He has no need of mental cogitation, because the law of his activities is from necessity, unerring, without beginning and without end. He is without personality. It is idolatry to paint,\ mould, carve, or conceive Him as possessing form and substance.

Matthew Arnold found great difficulty in treat

ing of God as a Personality.' He used such phrases in defining God as the "Stream of tendency that makes for Righteousness"; the "Deus ex Machina"; the "Immanent God," etc.; and Dr. Paul Carus, a thinker of no mean order, and one of our best Sanscrit scholars, in his interesting volume on "The Nature of God," defines that Supremacy as "Super-Personal." God is certainly super-personal, as He is super-everything. We object, however, to the term Personal in such a connection as inconceivable. Whatever view one takes of the divine Supremacy, He is infinite in scope and power, without breadth and extension, proportion and substance, which, as a personality cannot be conceived.

At the risk of repetition, and for the sake of emphasis and of greater clearness, we feel justified in further elucidating, or trying to elucidate, the mystery of this subject. Primeval man, as has been observed, very generally referred the origin of medicine to the gods, an intelligence outside themselves which effected the cure of their wounds and diseases. With the growth of intelligence they perceived that the powers of therapeia subsisted within themselves. But even then it was God that worked in them and through them in effecting the desired results. The great Apostle Paul declared that man lived in God. In Deo vivimus, movemur et sumus, he said,—a conception which does not differ materially from I See Literature and Dogma.

that entertained by men of science to-day. It only needs transposition.

All must concede the nature of God to be inscrutable, as inscrutable as that of matter.

It

is yet to be discovered that man has any faculties that enable him to probe the nature of either Matter or Mind. All that the ancients attempted was to clothe their conception of a divine Supremacy in terms such as Pan, Jehovah, Psyché, Physis, etc. The most that has been done, or that probably ever will be done, is to discover the laws and the relations that each sustains to the other. And as to God, the supreme Mind, one may without presumption try to show-not his nature, but his relation to the universe of things, and to point out the sphere of his supremacy in contradistinction to that of man. It would be idle to seek the origin of God, the divine Supremacy, because He never had a beginning. Man's power to do, to think, to feel, to plan, to purpose, to invent, and execute is superposed upon him by the functions of his organization; by the brain, the dome of thought, by virtue of his cerebral grey substance, the seat of his thinking attributes, and the functions of the grand sympathetic system, as has been observed. These powers are evolved from the great Fount of substance and purpose, of which man was and is and always will be a potential part, a unit of the measureless whole. Is he subordinate? Yes, as the molecule is subordinate to the planet-as a drop of the

Atlantic is subordinate to the volume of that ocean. Our study of man in his progress through the æons of the ages, from germ matter to his present august proportion, has served to exalt our conceptions of him, his dignity and character, and to broaden our knowledge of the great Inerrant One, his author, whom we reverently call God.

The scientific conception of God, then, comprehends all the activities of nature that are innate and spontaneous; that work without the aid of reason or conscious intellection. Herein lies the distinction, we repeat, between the forces ascribed to God, and those ascribed to man. The former are unconscious; the latter are conscious. One is unconscious Intelligence; the other is conscious Intelligence. One possesses reason to guide his activities; the other has no need of reason, or of such guidance, for He comprehends every form of intelligence without consciousness. This paradox it is well that we should understand. Let us try to illustrate: Man builds a house, the ant a nest. The former makes use of conscious mind, conscious intellection; the latter makes use of unconscious mind, instinct. The powers of one are rational; the powers of the other are instinctive as well as rational. One works by taking thought; the other by pure feeling. Each form of activity exhibits intelligence, but of a totally different order. Man thinks out his plan of procedure; God hath no need of thinking out his plan since He knows without the necessity of thinking.

Again, man builds a monument of stone; the coral builds a reef of itself. The latter is built by unconscious forces, being the accretion of myriads of corals under the direction of a blind, purposeful instinct, the great unconscious Force of the world, one of its lowest manifestations. Purpose is immanent in this formation, but the coral has no knowledge of it.

We look upon all the phenomena of Nature, such as the procession of the seasons, growth and decay, the development, maturation, and decline of vegetable and animal life as being under the dominance of the unconscious Mind of the world. Reason may make mistakes, calculations may err, knowledge may be at fault or fail of fulness and perfection, but the Unconscious never errs. It makes no mistakes. It is always at the helm of things; it is never weary; it never sleeps; it needs no day of rest. It is the correlative of what the Theosophists call God; the Hebrew, Jehovah; the ancient Egyptian, Pan; the Parsee, Mahat; the Chinese, Fo Hi; the Greek, Zeus. By whatever name we call this Principle, it is the supreme Intelligence, the great unconscious creating Force of the world.

It is the Unconscient that carries on the processes of digestion and nutrition. Would any one dare to say it is not intelligent? It is the Unconscient that heals our wounds, cures our diseases, guides the effects of medicines, and promotes conservation and repair of our bodies-all uncon