What is the religious law, then? It is the law of humility. And what is the religious consciousness? The sense of man's difference from nature and from God. The sense of his difference from himself within himself and the longing for an inner harmony which shall unite him with himself and with the beauty and the spirit without. So what is the religious passion? Is it to exalt human nature? It would be more true to say it is to lose it. What is the end for us? Not identification with nature and the natural self, but pursuit of the other than nature, the more than natural self. Our humility is not like that of Uriah Heep, a mean opinion of ourselves in comparison with other men. It is the profound consciousness of the weakness and the nothingness of our kind, and of the poor ends human nature sets its heart upon, in comparison with that Other One above and beyond and without us, to whom we are kin, from whom we are different, to whom we aspire, to reach whom we know not how. This, then, is what we mean when we turn back from the language of experience to the vocabulary of philosophy and theology and talk about the absolute values of religion. We mean by "absolute values" that behind the multifarious and ever changing nature, is a single and a steadfast cause--a great rock in a weary land. We have lost the old absolute philosophies and dogmatic theologies and that is good and right, for they were outworn. But we are never going to lose the central experience that produced them, and our task is to find a new philosophy to express these inner things for which the words "supernatural," "absolute," are no longer intelligible. For we still know that behind man's partial and relative knowledge, feeling, willing, is an utter knowledge, a perfect feeling, a serene and unswerving will; that beneath man's moral anarchy there is moral sovereignty; that behind his helplessness there is abundant power to save. Perhaps this Other is always changing, but, if so, it is a Oneness which is changing. In short, the thing that is characteristic of religion is that it dwells, not on man's likenesses, but on his awful differences from nature and from God; sees him not as little counterparts of deity, but as broken fragments only to be made whole within the perfect life. It sees relativity as the law of our being, yes, but relativity, not of the sort that excludes, but is included in, a higher absolute, even as the planet swings in infinite space.