On the other hand, an analysis of religious experience as a phenomenon, as something equally worthy of patient and scientific study as the gas-laws or the methods of evolution, shows that the powers which move in the universe, when organized by thought into a God, are apprehended by the majority of the great mystics and those to whom religious experience has been richly granted as in some way personal. Although, if our line of argument is valid, this will be partly due to a projection of the idea of personality into the idea of God, yet it is clearly in part due to the idea of God being organized by our mental activity to be of the same general type as is a normal personality--as something into which concepts of power, of knowledge, and of feeling and will all enter, with such interconnections between its parts that, like a personality, all of its resources are capable of mobilization at any one point. It will be one of the great constructive tasks of psychology to ascertain just how such a conception is organized, and how it operates to produce the experiences, often of overpowering intensity and lasting value, which as a matter of record it often does.[43] Put broadly and roughly, there are, then, three main accounts possible, or at any rate actually found in occidental civilization to-day, of the phenomena generally known as religious. The first is that of the out-and-out sceptic--that they are all illusions, imaginations of the childhood of the race. This is an extreme view which I do not feel called upon to discuss. The second is the view of almost every existing religious denomination in Europe--that God is a personal being. And the third is one, only just beginning to take shape, which I have endeavoured, with every consciousness of inadequacy, to outline--the account made possible by a radically scientific view of the universe. Those who adopt the third attitude believe that the second is a purely symbolic and not very accurate presentation of certain fundamental facts, of which they are attempting to give what seems to them an account which is closer to reality. Before the scientific work of the last three or four centuries, it was impossible to attempt what we may call a realistic account of this nature, so that symbols were perforce adopted. In Christian theology man formulated a coherent scheme, which, however, was purely symbolic, to account for the facts we have just been considering. The chief feature in any such scheme must be the conception of the powers with which man feels himself in relation; and in this particular formulation his conception of these powers was that of a God who was also a person.