Again, it may be granted that adolescence brings with it an awakening of the whole mental life, not of religion alone. But the analogy goes no further, and, in any case, it begs the question. The full significance of the connection will be seen when we come to deal with initiation in primitive times and conversion in the modern period. At present it suffices to point out that the interest in art, in science, in literature, in sociology, are ends in themselves, and one need go no further than the developing mental life for an explanation. But the essential question here is whether this growing life can or cannot find complete satisfaction quite apart from religion. A developing interest in the larger social life is common to all, and to some extent this is secured by the pressure of forces that are simply inescapable. On the other hand, an interest in religion only exists with some, and then it may usually be traced to a conscious direction of their energies. Moreover, those who show no special interest in religion evince no lack of anything--save in religious terms. In every respect they exhibit the same mental and emotional qualities as their fellows. The only discernible difference is that while in the one case adolescent nature is expressed in terms of religion, in the other case it is expressed in terms of a larger social life. The question here might be put thus: Given a generation not taught to express its growing life in terms of religion, could adequate and satisfactory expression be found in the social life to which adolescence is unquestionably an introduction? Many would answer unhesitatingly, yes. They would argue that what are called the religious feelings, are normal social feelings exploited in the interests of the religious idea. They would deny that there is any such thing as a religious quality of mind. Any mental quality may be directed to a religious end, but all may find complete expression and satisfaction in a non-religious social life. This is the real question at issue, and yet Professor James never once, in the whole of his 500 pages, addresses himself to it. Apart from sex, there is the important question of the relation between abnormal and morbid nervous states and religious illumination. How far has the one been mistaken for the other? To what extent have people accepted the outcome of pathological conditions as proofs of intercourse with an unseen spiritual world? There is no doubt that among uncivilised people this is usually, if not invariably, the case. And our knowledge of the relations between the nervous system and mental states--imperfect as it still is--is so recent, that it is not surprising that fasting, self-torture, solitary meditation, etc., because of the states of mind to which they give rise, have been universally valued as aids to the religious life. Dr. D. G. Brinton says:--