I conclude that it is equally up-grade from the vital or physiological to the psychical. How the two connect we can never know, but that the thinking man dissipates energy there is no doubt. The body and the soul are one in a way past our finding out. When we discuss these things in terms of metaphysics, we launch upon a boundless sea and reach no real port. When we project ourselves into Nature out of which we came, or when we see ourselves there objectively,--our virtues, our aspirations, our vices, and our wickedness,--we sow the seeds of our religion. We grow a crop of gods and of devils, and heaven and hell become fixed realities to us. So do we make the world in which we live, and it in turn makes us. So does the divine in us keep pace with the divine we see in Nature. So does the beauty of our own characters grow as we see beauty in the character of others. So do our love, faith, hope, charity, develop and augment as we see these things in the world about us. The universe is thus constituted, and that is all we can say about it. That right, human right, in the end and on a large scale, prevails, I believe to be true; the right that in long periods of time means, or rather secures, the well-being of the race--the greatest good to the greatest number. In discussing the final problems of the universe, we are attempting to describe the Infinite in terms of the finite--an impossible task. We think and speak of God as a person, because our experience gives us no other terms in which to conceive Him except in terms of personality. He sees, hears, plans, governs, creates, loves, suffers, is angry, we say,--in fact, has all human attributes and characteristics vastly magnified. He is an omnipotent and omnipresent man. He is the creator and organizer and director of the universe, and hence is responsible for everything in it, the evil as well as the good. Our attitude toward Him is that of a subject toward his sovereign, or toward a supreme judge. We must praise, exalt, supplicate, propitiate Him. There is lying upon my table a recent volume of sermons by an English divine called “The Justification of God”--his justification in the face of the terrible World War which he might have prevented. Thus, just as soon as we conceive of God in terms of our human nature, these baffling problems thrust themselves upon us. We must seek some grounds upon which we can excuse or vindicate or justify this supreme man for permitting the terrible happenings which darken the world. As this is not an easy task, men say in their hearts, and often with their lips: “There is no God.” Better no God than a being who would permit the sin and suffering we see daily all about us, and that history reveals to us.