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FORE:We must, however, observe that, underlying all these poetical imaginations, there is a deeper and wider law of human nature to which they unconsciously bear witness��the intimate connexion of religious mysticism with the passion of love. By this we do not mean the constant interference of the one with the other, whether for the purpose of stimulation, as with the naturalistic religions, or for the purpose of restraint, as with the ethical religions; but we mean that they seem to divide between them a common fund of nervous energy, so that sometimes their manifestations are inextricably confounded, as in certain debased forms of modern Christianity; sometimes they utterly exclude one another; and sometimes, which is the most frequent case of any, the one is transformed into the other, their substantial identity and continuity being indicated very frankly by their use of the same language, the same ritual, and the same aesthetic decoration. And this will show how the decay of religious belief may be accompanied by an outbreak of moral licence, without our being obliged to draw the inference that passion can only be held in check by irrational beliefs, or by organisations whose supremacy is fatal to industrial, political, and intellectual progress. For, if our view of the case be correct, the passion was not really restrained, but only turned in a different direction, and frequently nourished into hysterical excess; so that, with the inevitable decay of theology, it returns to its old haunts, bringing with it seven devils worse than the first. After the220 Crusades came the Courts of Love; after the Dominican and Franciscan movements, the Renaissance; after Puritanism, the Restoration; after Jesuitism, the Regency. Nor is this all. The passion of which we are speaking, when abnormally developed and unbalanced by severe intellectual exercise, is habitually accompanied by delirious jealousy, by cruelty, and by deceit. On taking the form of religion, the influence of its evil associates immediately becomes manifest in the suppression of alien creeds, in the tortures inflicted on their adherents, and in the maxim that no faith need be kept with a heretic. Persecution has been excused on the ground that any means were justifiable for the purpose of saving souls from eternal torment. But how came it to be believed that such a consequence was involved in a mere error of judgment? The faith did not create the intolerance, but the intolerance created the faith, and so gave an idealised expression to the jealous fury accompanying a passion which no spiritual alchemy can purify from its original affinities. It is not by turning this most terrible instinct towards a supernatural object that we should combat it, but by developing the active and masculine in preference to the emotional and feminine side of our nervous organisation.136

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FORE:Whether there exist any realities beyond what are revealed to us by this evidence, and what sensible evidence itself may be worth, were problems already actively canvassed in Aristotle��s time. His Metaphysics at once takes us into the thick of the debate. The first question of that age was, What are the causes and principles of things? On one side stood the materialists��the old Ionian physicists and their living representatives. They said that all things came from water or air or fire, or from a mixture of the four elements, or from the interaction of opposites, such as wet and dry, hot and cold.332 Aristotle, following in the track of his master, Plato, blames them for ignoring the incorporeal substances, by which he does not mean what would now be understood��feelings or states of consciousness, or even the spiritual substratum of consciousness��but rather the general qualities or assemblages of qualities which remain constant amid the fluctuations of sensible phenomena; considered, let us observe, not as subjective thoughts, but as objective realities. Another deficiency in the older physical theories is that they either ignore the efficient cause of motion altogether (like Thales), or assign causes not adequate to the purpose (like Empedocles); or when they hit on the true cause do not make the right use of it (like Anaxagoras). Lastly, they have omitted to study the final cause of a thing��the good for which it exists.Third. Machinery for applying power.

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