But the study of the ways of Nature as we see them in all living things opens our eyes to the truth of evolution. Of course the great puzzle and mystery is, Who or what stamped upon matter this organizing and developing impulse and caused the first unicellular life in the old Azoic or Palæozoic seas to branch and grow and increase in complexity till it gave birth to all the myriad living forms, high and low, that now fill the earth? But here again I am using the language of half-truth--the language of our experience, which makes us think of some external agent as stamping an impulse upon matter. If we say the impulse was always there, that it is inseparable from matter and the laws of matter, just as creation is without beginning and end, center or circumference, we come no nearer speaking the unspeakable. But it seems to me we do, in a measure, satisfy the reason; we make it see or realize its own limitations; reason guides reason. The infinite knows neither time nor space, neither extension nor duration; it knows only the here and the now. It does not wait for time to pass or for eternity to begin. Eternity is now. Man, and all that has arisen out of him, is a part of universal nature. Are we not held to the sphere? Can we disturb it in its orbit? Can we banish one atom from it or add one atom to it? We are a fragment of it, its laws pervade our minds, and we cannot get away from the necessity of putting our thoughts and emotions in the terms of our experience as dwellers upon this astronomic globe. We may fancy that we get away from it in moments of abstract thought, but we do not; we do not get away from ourselves any more than we can outrun our shadow. We can let our imaginations course with the spheres that circle through the abysmal depths of space, but we can put our emotions only in the words that we have invented to describe our experiences in this little three-dimensional corner of creation. If our terms were formed from our experiences amid the spheres, we might be able to give some hint of the Infinite. We might learn how to describe our sensations when emancipated from the standards and limitations of the world in which we live. Conventionally religious persons shrink from having their spiritual life discussed in terms of psychology, because psychology smacks of science and science acts like a blight upon religion. It dispels mystery and lets the light of day--the garish, irreligious day--into the twilight or the darkness of religious emotion. We do not want our relation to the spiritual world explained in terms of our common knowledge--such is our hankering after the unknown, the mysterious, the transcendent.