death, accompanies him on the other side through the invisible world, until he surrenders up his charge into the hands of Christ Himself. The Protestant communities, however, breaking off as they did, roughly and abruptly, from the ancient tradition, full of occult truth, have lost, among many other valuable things, this real belief in the work of the angels. Most members of the Protestant communities, while they acknowledge the existence of the angels and vaguely regard them as "ministers of God," have no very definite idea of the part that they play in the world. They do not address them, as do the Roman Catholics and the Greeks. They do not pay them reverence and homage day by day, or look on them as helpers, as intelligences superior to themselves, always willing to render assistance. Practically the angels have passed out of their lives, so far as any conscious realisation of their presence is concerned; and I cannot help thinking that the loss is a very serious loss when you are dealing with spiritual evolution; the whole idea of the Supreme tends to become degraded and anthropomorphised when the intermediate agents are forgotten, and when every petty concern of human life is, as it were, thrown directly under the immediate superintendence of the Supreme. We must not, of course, in recognising the working of the Gods, or the Devas, as I shall call them for the rest of the lecture, lose sight of the unity of the Supreme Deity. We do not, in Hinduism, deny or ignore the existence of Íshvara because we recognise the hosts of the Devas; we do not cloud our belief in the One because we recognise the innumerable hosts of the ministers of His will; there is nothing more against the unity of God in the recognition of the hosts of the Devas, than there is in recognising the diversity of men, yet it is not pretended that we are clouding the unity of the Divine Existence when we recognise the hosts of individuals who make up the whole of humanity. It is mere prejudice or ignorance that makes any one think that because the Hindu recognises the action of the Devas, therefore he has lost his belief in the One Existence beyond even Íshvara Himself, in the fundamental unity that underlies diversity. What he does is, that instead of regarding the world as superintended by an extra-kosmic God, separated as it were from His universe, with a mighty gulf existing between Him and it, he sees in Íshvara the manifestation of the one Life that pervades and sustains all, he sees in Íshvara the one Root out of which all separated existences spring; and he sees, stretching between himself and that Supreme, innumerable hosts of Intelligences, step after step, rank after rank, and he looks to climbing up that celestial ladder until he also stands at its very top; for he knows that he also is divine, although as yet in an early stage of evolution, and he recognises the more highly evolved divinity above