KEAL PERSONALITY OR TRANSCENDENTAL EGO. 



155 



Institute would appreciate, even among those who could not follow 

 him to the full extent in the mysticism which pervades the paper. 

 The phrase " The Transcendental Ego " brought into strong relief the 

 dual nature of the universe of Being — the material and the spiritual 

 — the visible universe and the "invisible universe," in- both of 

 which Man, and man only (of created beings known to us on this 

 planet) had a share. The author's powerful way of presenting the 

 ^' spiritual " as penetrating the " material " and as " taking root " in 

 the physical Ego, would be welcome to students of those deep 

 questions, which make themselves heard in that philosophical zone of 

 thought which forms the borderland of Eeligion and Science. Such 

 questions would continue to present themselves for a long time yet 

 to those minds, which were not so constituted that they could find 

 a resting-place either in materialism, on the one hand, or in extreme 

 mysticism, on the other. One who (like himself) had found it 

 impossible on Scientific grounds to recognize an " evolution " of the 

 moral and spiritual nature of Man out of the physical, would find 

 much to appreciate and even admire in the paper ; and he emphati- 

 cally welcomed the author's suggestion (p. 146) that Religion and 

 Science must go hand in hand in elucidating the Riddle of the 

 Universe. 



That striking phrase again (p. 142) which speaks of a "state of 

 self-forgetting (as) the silencing or quieting down of the Physical 

 Ego," seemed to have its counterpart in the dictum of the great 

 Apostle of the Gentiles, when (ii Cor. iv, 18) he speaks of the pro- 

 gressive growth to maturity of the spiritual man as consequent upon 

 the soul turning its gaze more and more from " things seen (ra 

 pXeirofxevoc)" and fixing its gaze more and more upon " the things 

 unseen (roc [irj /3Xe7r6fxevoc) and eternal." In that region things were 

 seen by the " Inner Light " (as Dr. Arnold Whateley would say), 

 they were realized in the sphere of the God-consciousness of the 

 Soul. And there was a corresponding auditory soul-sense (if the 

 term might be allowed) to which reference was made by the Prophet 

 Isaiah (Ch. 1) when he made Jehovah's " Righteous Servant " to say 

 — " The Lord God hath opened mine ear, and I was not rebellious 

 neither turned away backAvards " (from the call of the Spirit). 



Yet, if truth is to be advanced by Religion and Science going 

 hand in hand, we must allow as actualities the fundamental con- 

 cepts of time and space, without which the phenomena, with which 



