being its strongest as well as its weakest point. Its strongest point is seen in science and philosophy, while its weakest point is revealed in religion. For religion needs a synthetic faculty by which it can comprehend the realm of particulars, the realm of constant strivings and eternal contradictions. Religion wants to understand and preserve life as it is found, and not to "dissect and murder" it as is done by the intellect. Religion wants to see and not to demonstrate; to grasp directly with her own hands and not to rely upon a medium; to see intuitively and not discursively. What is therefore asked for by a religious spirit is fact and not representation, enlightenment and not reflection; and this will be supplied by no amount of speculation and imagination. We must advance one step further beyond the limits and boldly plunge into the abysmal depths of the Unknowable.

Can a mortal being with his limited consciousness have an insight into a field without its ken? No; as long as he relies solely upon his intellectual faculty, he is forever barred from so doing. For the intellect is really superficial and cannot penetrate through spatial and temporal relations, nor can she free herself from the bondage of logical sequence; and therefore the inner life of our being is altogether unknown to the intellect. We cannot be said to know an object thoroughly by merely becoming familiar with all its attributes, qualities, potentialities, and what not.

[paragraph continues] All these can be understood through the senses and the reasoning faculty. There yet remains a certain feature of the object, the knowledge of which alone completes our understanding of it. Philosophy and science have done a great deal for the advancement of our knowledge of the universe, and there is a fair prospect of their further service for this end. But they are constitutionally incapable of giving rest, bliss, joy, and faith to a troubled spirit; for they do not provide us with a complete knowledge of existence, and are unable to lay bare the secrets of life. What they teach concerns the shell and husk of reality. In order to satisfy fully our religious yearnings we must not stop short at this; we must appeal to a different faculty, which will reveal to us the inmost life of the universe.

Fortunately, we are in possession of this peculiar faculty which might be called the religious sense, and through the exercise of which we come to realize the significance of our existence. How unbearable life would be, if we were not allowed to have this religious faculty and yet we had to raise those spirit-harassing questions which could not be solved by logic!

The faculty seems to have all the essential characteristics of the feeling. It is intuitive and does not analyze; it is direct and refuses a medium of any form. It allows no argument, it merely states, and its statement is absolute. When it says "yes," the affirmation has such a