e any
life or reality. We are so fashioned that as soon as we awake we feel on
all sides our dependence on something else; and all nations join in some
way or another in the words of the Psalmist, 'It is He that made us, not
we ourselves.' This is the first _sense_ of the Godhead, the _sensus
numinis_, as it has well been called; for it is a _sensus_, an immediate
perception, not the result of reasoning or generalization, but an
intuition as irresistible as the impressions of our senses.... This
_sensus numinis_, or, as we may call it in more homely language,
_faith_, is the source of all religion; it is that without which no
religion, whether true or false, is possible."--Max Mueller, "Science of
Language," Second Series, p. 455.]

A little reflection will convince us that this is the necessary order in
which human consciousness is developed.

There are at least two fundamental and radical tendencies in human
personality, namely, to _know_ and to _act_. If we would conceive of
them as they exist in the innermost sphere of selfhood, we must
distinguish the first as _self-consciousness_, and the second as
_self-determination_. These are unquestionably the two factors of human
personality.

If we consider the first of these factors more closely, we shall
discover that self-consciousness exists under limitations and
conditions. Man can not become clearly conscious of _self_ without
distinguishing himself from the outer world of sensation, nor without
distinguishing self and the world from another being upon whom they
depend as the ultimate substance and cause. Mere _coenoeesthesis_ is not
consciousness. Common feeling is unquestionably found among the lowest
forms of animal life, the protozoa; but it can never rise to a clear
consciousness of personality until it can distinguish itself from
sensation, and acquire a presentiment of a divine power, on which self
and the outer world depend. The _Ego_ does not exist for itself, can not
perceive itself, but by distinguishing itself from the ceaseless flow
and change of sensation, and by this act of distinguishing, the _Ego_
takes place in consciousness. And the _Ego_ can not perceive itself, nor
cognize sensation as a state or affection of the _Ego_ except by the
intervention of the reason, which supplies the two great fundamental
laws of causality and substance. The facts of consciousness thus
comprehend three elements--self, nature, and God. The determinate being,
the _Eg