It is true that the one reproach has not saved me from the other. Both have been addressed to me by persons who have not taken the trouble to reconcile them. The accusation of Pantheism, contradictory as it may seem, has been added to that of Naturalistic Evolutionism. I have been made to appear the blind and docile disciple of an idealism more or less Hegelian, which would annihilate the reality of second causes in order to contemplate in the universe the flux and transformation of a first cause or substance, of which one might either say that it is everything or that it is nothing. But here, again, they lose sight of the character of the method that I follow. It leads me to discover in my consciousness the mysterious and real co-existence of a particular cause, which is myself, and of a universal cause, which is God. That, I repeat, is a mystery impenetrable to analysis, but undeniable by any man who examines himself and enters into the ultimate basis of his life. It is the mystery out of which religion springs by an invincible necessity. Now, as this mystery is posited by me at the very outset of my researches, and maintained to the end, how can they legitimately reproach me with sacrificing either of the two terms which constitute it to the other--the first effect of which would be to dissipate and make impossible my theory of the psychological origin of religion? "In me," said Charles Secretan, "lives some one greater than me"--a mysterious guest whose universal and eternal action I feel beneath the variable phenomena of my empirical activity, to Whom, when I am good, confiding, humble, brave, I always attribute my goodness, my faith, my courage, my humility, as to Him I attribute my whole life.