RELIGION AND SCIENCE 275 



ally-organized part of the mind to the remaining non- 

 personal reservoirs. At first the non-personal part 

 is regarded as being wholly outside the organism, and 

 its occasional flooding up into the narrower ego is 

 regarded as an operation of an external personality, 

 a spirit, a God. Comparatively late, it is recognized 

 as part of the organism, but the process by which con- 

 nection is made is still regarded as divine, and called 

 inspiration. Such ideas belong to the adolescence of 

 the race, in precisely the same way as the discovery 

 and acquisition of great tracts of this subconscious 

 territory will always necessarily constitute part of 

 the adolescence of the individual. But any devel- 

 oped religion must always in some way help to make 

 these great reserves of power accessible, always teach 

 the enlargements of the personal ego which their con- 

 quest brings about. This is one of the ways in 

 which, to use current religious phraseology, self may 

 be lost, and found again on a different plane. 



Religion must further always provide some in- 

 ternal harmony, in counterpart to the harmony de- 

 manded in the unitary comprehension of external 

 reality. The various activities and experiences of 

 life, as they are originally given by heredity to the 

 child, are either independent, or else antagonistic and 

 disharmonious. There must be some means pro- 

 vided for bringing all of them into a true organiza- 

 tion — in other words into a whole which, though yet 

 single, is composed of co-operating parts. Here 

 again the actual responses of actual religions have 



