I wish you here to agree to my adopting the second alternative and giving the name of God to the sum of the forces acting in the cosmos as perceived and grasped by human mind. We can therefore now say that God is one, but that though one, has several aspects. There is one aspect of God which is neutral to us, in a way hostile, mere Power operating in the vastness of the stellar universes, apprehended only as orderly, tending in a direction which appears to be in the long run inimical. It is to this aspect of God that Mr. Wells has given the name of the Veiled Being--a somewhat primitive term for a true idea. There is another aspect, which is the one seen operating in that sphere which comprises the whole of life upon this earth--a sphere infinitesimal in relation to the whole, yet still vast in relation to ourselves. This aspect of God is our refuge and guarantee, for here we find our assurance that our human life is a part of a whole that is not antagonistic, but moves in the same general direction as do our history and our aims. There does exist, in Matthew Arnold’s words, “a power, not ourselves, that makes for righteousness.” And this second aspect is not wholly separate from the first, in spite of its difference of direction; for the first is its parent, physically and temporally, and the direction of biological progress is the continuation of a line of development marked out, within the opposed inorganic direction, even from the first. Next, there is a more immediate and more often demanded assurance that we, as individuals or as single communities in space or time, are at one with humanity as a whole. Here it is that we look to the third aspect of God, which enshrines the directive forces operating in man. These directive forces are our instincts, our needs, our values, our ideals. When those are harmonized with each other and with the outer world by reason and experience, they form a power which we can see has been directive, normative in the past, and will continue to be so in the future. It alters with man’s development; but after a first rudimentary phase, its main outlines, its type of organization remain the same, for man’s instincts and ideals do not greatly change, and their harmonization with each other and with experience will generally proceed in the same broad way. Although in a sense this aspect is the smallest, as comprising the smallest physical field, yet in another it is the largest, since man’s ideals are in themselves unlimited, non-finite; and the values involved, to our present type of mind, appear ultimate. This third aspect of God is again historically the offspring of the second, and through the second of the first.