Considering such things, considering above all this final fact that it may not satisfy every attribute of the complex vision, and may even completely suppress and negate some essential attribute, it remains still a perilous question whether it were not, after all, better to invent a new symbol that shall be deliberately adapted to the entire complex vision, than to accept an already existing symbol, which in the shocks and jolts and casualties, of history has been narrowed, limited and stiffened by the malice of attack and defence. This narrowing and hardening process by which such a symbol, the anonymous creation of humanity under the shocks of circumstance, becomes limited and inadequate, is a process frequently assisted by those premature and violent syntheses of the ultimate contradiction which we name dogmatic religions. To make such a symbol once more fluid and flexible, to restore it to its place in the organic life of the soul, it is necessary to extricate it from the clutch of any dogmatic religion. I do not say that it is necessary to extricate it from religion, or even from every aspect of dogma; for it is of the very essence of such symbol to be a stimulus to the religious ecstasy and there are many dogmas which are full of imaginative poetry. But it is necessary to extricate it from dogmatic religion because dogmatic religion may be defined as a premature metaphysical synthesis, masquerading beneath a system of imaginative ritual. The truth of religion is in its ritual and the truth of dogma is in its poetry. Where a dogmatic religion becomes dangerous to any human symbol is when it tries to rationalize it and interpret it according to a premature metaphysical synthesis. In so far as it remains purely symbolic and does not attempt to rationalize its symbolism, a dogmatic religion must always contain within the circle of its creed many profound and illuminating secrets. The false and ephemeral portion of a dogmatic religion is its metaphysical aspect, because the whole science of metaphysics is an ambiguity from the start, since it is a projection of one isolated attribute of the complex vision. What the apex-thought of the complex vision does is to undermine metaphysic; not by the use of metaphysic but by the use of the rhythmic totality of all the attributes of the soul. The philosophy of the complex vision has its metaphysical, as it has its psychological and its physiological aspect, but its real starting point must transcend all these, because it must emanate from personality. And personality is something super-metaphysical; as it is something super-psychological, and super-physiological.