Religion must further always provide some internal harmony, in counterpart to the harmony demanded in the unitary comprehension of external reality. The various activities and experiences of life, as they are originally given by heredity to the child, are either independent, or else antagonistic and disharmonious. There must be some means provided for bringing all of them into a true organization--in other words into a whole which, though yet single, is composed of co-operating parts. Here again the actual responses of actual religions have been many and various; but they all operate by suppression, repression, and sublimation, or by a combination of these. It can at once be said that sublimation is the right and highest way, and that two of the criteria of religious progress are to be found in the stress laid upon sublimation, and in the enlargement and the elevation of the dominant ideas at work in the sublimating process. It is the right and highest way because through it no spiritual energy is wasted, and the age-long path of progress towards ever higher levels of complexity in organization is still continued. Among religious teachers, both Jesus and Paul laid great stress on this--on the freedom, the emancipation from the shackles of an external law made possible by the apprehension of some highest harmonizing principle and the subordination of all other ideas and desires to it. Once one can see and learn to follow such a principle, whatever one does is in a sense right, because one’s desires are all subordinate to a desire for right, and to something which is right. Perhaps it would be better to say that they appear right to oneself, that the haunting, terrible sense of sin is laid to rest, and one’s life liberated into free activity, one’s energy made all available for achievement. The sense of sin, if not universal at one or other period of life, is almost so, and comes from an apprehension of inner disharmony. As one would expect, selfishness and sex are its most common roots; and whenever it exists, then the necessary preliminary to any further progress of one’s being is that it should be made to disappear. It can disappear, as in St. Paul’s natural man, by a suppression of part of the mind or of the connection between parts, or by a failure to make certain connections, or it can be eradicated by a growth of callousness; or--and I take it that this is the proper religious solution--by discovering a clue which will harmonize the two apparently opposed sections of experience, the two antagonistic tendencies, and so resolve the problem with no loss of energy or of vital possibilities. * * * * * * * Finally, there remains to be considered the mode in which the mind may best organize the ideas of external reality given to it by its pure cognitive and intellectual faculties.