Another very special jewel of Christianity is the doctrine of _the Spirit_. The term, which etymologically means 'wind,' and in Gen. i. 2 and Isa. xl. 13 appears to be a fragment of a certain divine name, anciently appropriated to the Creator and Preserver of the world, was later employed for the God who is immanent in believers, and who is continually bringing them into conformity with the divine model. With the Brahmaist theologian, P.C. Mozoomdar, I venture to think that none of the old divine names is adequately suggestive of the functions of the Spirit. The Spirit's work is, in fact, nothing short of re-creation; His creative functions are called into exercise on the appearance of a new cosmic cycle, which includes the regeneration of souls. I greatly fear that not enough homage has been rendered to the Spirit in this important aspect. And yet the doctrine is uniquely precious because of the great results which have already, in the ethical and intellectual spheres, proceeded from it, and of the still greater ones which faith descries in the future. We have, I fear, not yet done justice to the spiritual capacities with which we are endowed. I will therefore take leave to add, following Mozoomdar, that no name is so fit for the indwelling God as Living Presence. [Footnote: Mozoomdar, _The Spirit of God_ (1898), p. 64.] His gift to man is life, and He Himself is Fullness of Life. The idea therefore of God, in the myth of the Dying and Reviving Saviour, is, from one point of view, imperfect. At any rate it is a more constant help to think of God as full, not of any more meagre satisfaction at His works, but of the most intense joy. Let us, then, join our Indian brethren in worshipping God the Spirit. In honouring the Spirit we honour Jesus, the mythical and yet real incarnate God. The Muḥammadans call Jesus _ruḥu'llah_, 'the Spirit of God,' and the early Bahais followed them. One of the latter addressed these striking words to a traveller from Cambridge: 'You (i.e. the Christian Church) are to-day the Manifestation of Jesus; you are the Incarnation of the Holy Spirit; nay, did you but realize it, you are God.' [Footnote: E.G. Browne, _A Year among the Persians_, p. 492.] I fear that this may go too far for some, but it is only a step in advance of our Master, St. Paul. If we do not yet fully realize our blessedness, let us make it our chief aim to do so. How God's Spirit can be dwelling in us and we in Him, is a mystery, but we may hope to get nearer and nearer to its meaning, and see that it is no _Maya_, no illusion. As an illustration of the mystery I will quote this from one of Vivekananda's lectures. [Footnote: _Jnana Yoga_, p. 154.]