RELIGION AND SCIENCE 291 



stroying the old false formulation for fear of the 

 further harm that it will do by its hold upon man's 

 incurable habit of drawing conclusions. 



Nor does this in any way interfere with or detract 

 from the private and unique experiences that in the 

 long run are religion. They remain; but they are 

 thus hindered from becoming draped with delusion, 

 from leading their possessor into false courses. 



We may put it in another way. Too often in the 

 past, religious experience has been one-sided — one- 

 or-other-sided instead of two-sided. The intellec- 

 tually-inclined, the theologians, frame more or less 

 adequate ideas of external reality, but fail in the 

 majority of cases to set their own house in order, to 

 organize the inner reality to react with the outer; 

 they have theory without practice, are Dry-as-dusts. 

 On the other hand, the emotionally-minded who are 

 gifted besides with organizing and intuitive power, 

 the mystics — they build up their own souls into a 

 desired and lovely edifice, in which too they have 

 constructed a spiritual machinery capable of viewing 

 external realities on a new plane, under a more highly 

 synthesized aspect; but they neglect the precise 

 analysis of that outer reality, and so can only speak 

 in the barest symbols and metaphors, and cannot put 

 their hard-won knowledge into a form available for 

 others. They have that non-communicable skill 

 which is that of the craftsman alone as opposed to 

 the craftsman who is also in some degree a scientist. 

 We know good mysticism from bad, as we know good 



