plete in the Great All-Father.

Do we not then see clearly that the Physical Ego, comprised in what we
call "I am," "I perceive," "I think," "I conceive," "I remember," is
transient, and has only to do with the progress of the Race? It is the
Shadow or Image in the Physical Universe of that Personality which
Transcends Time and Space. Take away a small portion of the Brain, the
organ of the Mind, and Memory is wiped out, remove the greater part of
it and the manifestation of the Physical Ego is destroyed; though the
body is as much alive as before, there is apparently nothing left but
the physical life, which it has in common with all animals, plants,
and probably, as strongly suggested by late discoveries in
Radio-activity, even with what is called inorganic matter. The Brain,
and therefore the Ego, is not a necessity for Physical life; this is
clearly seen in the lower forms of life--it would be difficult to
point out the brain of a Cabbage or an Oak Tree.

In the last forty years we have entered upon a new era of religion and
philosophy; we hear no more of the old belief that the study of
scientific facts leads to atheism or irreligion; we begin to see that
Religion and Science must go hand in hand towards elucidating the
Riddle of the Universe, and such a change enables us even to aspire to
show, as I now propose to do, that it is possible, by examining
certain phenomena in Nature, to reach that point where we may feel
that we are listening to and understanding, though through a glass
darkly, what may be called the very Thoughts of the Great Reality. I
will take for examination the subject most intimately connected with
the title of this View--namely, the nature of the growth of the
Transcendental Personality, upon what that growth depends, and how we
may understand that the attainment to Everlasting Life is dependent
upon that growth.

I have already pointed out in View Two that the Transcendental
Personality, being Spiritual, and therefore akin to the Great Reality,
may be said to have no free-will of itself. Its will or influence must
always be working towards perfection in the form "Let Thy Will, which
is also my will, be done"; the efficacy of its influence with the
Great Reality depends on its growth or nourishment by the knowledge of
the Good, Beautiful, and True ever bringing it more and more nearly
into perfect touch or sympathy with the All-loving. The power of
prayer therefore depends upon two conditio