But this was not enough. To most if not all primitive men, movement was not the only manifestation of life. To them, the immovable, the rock, the mountain, any inanimate object, was likewise a conscious spiritual agency, a thinking being. This, too, has its explanation in one of the simplest, most elementary traits of mind, the sense of Personality. To the undeveloped reason, the Other is ever conceived as Another, a Self, and is clothed with the attributes of _the_ Self, of the thinking Ego. This is always the case in the tales of children and the myths of savage tribes.[37] These are the earliest concepts of the religious faculty; but they would have been powerless to seize upon the emotions and to develop the great religions of the world, had they not been supported by that which is the corner-stone of every creed on earth, the corollary I mentioned, to wit, the direct communion between the human and the divine mind, between the Man and God. This is the one trait shared by the highest as well as the lowest, it is the one proof of authenticity which each proclaims for itself. I shall tell you of religions so crude as to have no temples or altars, no rites or prayers; but I can tell you of none that does not teach the belief of the intercommunion of the spiritual powers and man. Every religion is a Revelation—in the opinion of its votaries. Those which are called the “book-religions” depend mainly upon the _record_ of a revelation, while in all primitive faiths inspiration is actual and constant. The human soul, regarded in its origin as an emanation of the Divine, is in its nature omniscient when in moments of ecstasy it frees itself from its material envelope.[38] When an Australian native is asked if he has ever seen the great Creator, Baiame, he will reply: “No, not seen him, but I have felt [or inwardly perceived] him.”[39] A Basuto chief replied to the question whether his people knew of God before the missionaries came: “We did not know Him, but we dreamed of Him.” All shamanism is based on a direct relation to divinity. The shaman is an inspired prophet and healer, and believes as firmly in his inspiration as do his credulous adherents. From shamanism was developed in India the practice known as _Yoga_, characterised by ecstatic seizures, periods of cerebral exaltation, and alleged divine powers.[40] To the same origin we must attribute the similar phenomena of “speaking with tongues,” and religious mania.