Thus the powers operating in the cosmos are, though unitary, yet subdivisible; and, though subdivisible, yet related. There are the vast powers of inorganic nature, neutral or hostile to man. Yet they gave birth to evolving life, whose development, though blind and fortuitous, has tended in the same general direction as our own conscious desires and ideals, and so gives us an external sanction for our directional activities. This again gave birth to human mind, which, in the race, is changing the course of evolution by acceleration, by the substitution of new methods for old, and by introducing values which are ultimate for the human species; and, in the individual, provides, in the interplay of conscious and subconscious, unbounded possibilities of the invasion of the ordinary and humdrum personality of every day by ideas apparently infinite, emotions the most disinterested and overwhelming. Still other light has of late years been thrown by psychology upon the inner component of the idea of God. Recent work has shown, for instance, that the mind, unless deliberately corrected and trained, tends to think in terms of symbols instead of along the more arduous paths of intellectual reasoning, tends to explain the unknown in terms of the known, tends accordingly to project the familiar ideas of its own personality as symbols for the explanation of the most varied phenomena. The science of comparative religion has shown us an early stage of religious belief in which but one idea held sway--the idea of a magical influence residing in all things potent for good or ill: the projection was so complete that no distinction whatever was made between the personal and the impersonal. Later, the idea of particular divine beings or Gods arose; and in early stages man still continued to project not only his own passions, but even his own form, into these divinities. The statement of Genesis that God made man in his own image is in reality an admission of the converse process. Still later, the divinity was purged of the grossness of human form and members, and, gradually, of characteristically human passions; but God remained personal, although the personality was now organized chiefly of ideals. There is, however, no reason whatever to admit that personality is a genuine characteristic of any knowable God; but every reason to suspect that it is, as a matter of hard fact, merely another product of this property of projection so strong in the human mind.