But though it leaves out an element which is at least as important as any element it includes, it would be an error to take no account of what it does contribute. It would be an error of this kind if we closed our eyes to the fact that what first arrests the attention of man, in the lower stages of his evolution, is the survival of others than himself. That is the belief which first manifests itself in his heart and mind; and what first reveals it to him is the appearance of the dead to his sleeping or his waking eye. He does not first hope or believe that he himself will survive the death of the body and then go {42} on to infer that therefore others also will similarly survive. On the contrary, it is the appearance of others in his sleeping or waking moments that first gives him the idea; and it is only later and on reflection that it occurs to him that he also will have, or be, a ghost. But though we must recognise the intellectual element in the belief and the intellectual processes which are involved in the belief, we must also take into account the emotional element, the element of desire. And first we should notice that the desire is not a selfish or self-regarding desire; it is the longing for one loved and lost, of the mother for her child, or of the child for its mother. It is desire of that kind which gives to dreams and apparitions their emotional value, without which they would have little significance and no spiritual importance. That is the direction in which we must look for the reason why, on the one hand, belief in the continuation of existence after death seems at first to have no connection with religion, while, on the other hand, the connection is ultimately shown by the evolution of belief to be so intimate that neither can attain its proper development without the other.