v] Some Implications of the Incarnation 1 67 



obscene ideas accidentally or purposely garnered, and 

 subsequently driven with horror from the grundy-con- 

 sciousness which refuses to recognise them, only to 

 remain in the subconscious and form the node of a net- 

 work of repression-complexes, true ideas will be bravely 

 faced, and lower impulses sublimated. The higher will 

 replace the lower; the activities of organs will be trans- 

 formed, as is so often the case in evolutionary progress ; 

 love will more and more replace mere promiscuous 

 desire. 



I have taken the case of sex because it is the most 

 fundamental, and as Freud clearly shows, it lies at the 

 bottom of many (though by no means of all, pace Freud 

 and Jung) repression-complexes in one way or another. 

 But what we have said is equally true of all other im- 

 pulses whose existence we refuse to admit, even to our- 

 selves, and drive into the sub-consciousness instead of 

 facing them. Repressed anger or hatred, or, worst of all, 

 jealousy, for example, have just the same evil result, and 

 are susceptible of the same relief; and so with other 

 things. Repression-complexes, and the diseases to which 

 they give rise, are the offspring of ignorance and moral 

 cowardice. All the past is operative, or potentially 

 operative, in the present. Memory is not solely a matter 

 of the past, though it moves in it; it is active in the 

 present and determines the future. What we shall be 

 depends on what we are, and this in its turn on what we 

 have been. 



Once more we see the solidarity of man with all his 

 ancestors, since he recapitulates in development his 

 ancestral history. Once more we begin to understand 

 how, not the materiality of spirit, but the spirituality 

 of matter, is emphasised in the whole evolutionary pro- 

 cess. Memory is not a phenomenon of the brain; the 

 brain merely serves as the organ for mediation between 

 spirit and matter in this as in all other ways. It is the 



