The presence of divinity is recognised and felt only in unusual mental states, in moments of ecstasy or trance, in periods of rapture, intoxication, or frenzy. Hence in all early and many late religions abnormal and pathological mental seizures are regarded as cases of inspiration, or else of demoniac possession. In the Quichua language of Peru the word _huaca_ is their most general term for the divine, but _huaca runa_, “divine man,” means one who is crazy[49]; and in Greek, the word _mania_ was used for both madness and prophetic inspiration. We thus see that in this mental state we find the psychic development of the primitive idea of the divine, the notion of God. It is not, as has sometimes been claimed, the sudden result of a single feeling; it is a complex conception, from a multitude of obscurely felt impressions and emotions. It is neither an intuition nor an induction; it is neither an inference from observation, nor the conclusion of a logical process. A study of its aspect in savage life shows that it arises from the perception of the latent activity of the sub-consciousness, from the strange sense of activity, will, and power which, under favourable conditions of concentration (suggestion), it imparts to the more or less conscious Self. This influence is at first vague, impersonal, undefined, but is gradually differentiated and personified. Furthermore, it is constantly strengthened and sustained by the agency of that cultivated suggestion I have described, which is intended to bring the individual into contact with unknown activities. Thus the idea of the superhuman is developed from the unconscious human powers of Mind. Conclusive evidence of this is offered by language. From the abundant material at hand let us choose three examples, widely separated, one from the Dakotan stock of North American Indians, one from the ancient Peruvians, and one from the South Sea Islanders. The hidden and mysterious power of the universe is expressed in the Dakotan dialects by the word _wakan_. This term expresses infinite will; it is, as Miss Fletcher tells us, “the deification of that peculiar quality or power of which man is conscious within himself as directing his own acts or willing a course to bring about certain results.” From the word _wacin_, will, are derived the terms for what we call “telepathy,” a belief in which is nigh universal in primitive cults; for intelligence or mentality; and for the sacred dance.[50] While the meaning of _wakan_ in Dakota is well defined, its derivation is uncertain. It is singular that precisely the same word with the same meaning reappears in the Quichua and Aymara languages of the interior of Peru. It is there applied to everything which is extraordinary or immense, out of the course of nature, and especially to everything sacred or divine. It was not a deity, but expressed the deific power believed to be present in men, animals, or things.[51]