The difficulty, we see again, has been that, on each hand, there has been a growth of non-essential traditions around the pure and vital impulse, and the obvious disharmony of these two sets of accretions conceals the underlying harmony of the impulses themselves. The possibility of reaching the natural harmony is thus not necessarily by virtue of any rare degree of intellectual attainment, nor by any rare gift of inborn spiritual temperament,—though either of these may in some cases be operative,—but rather by the happy chance that the burden of tradition on each side has fallen and that the mystical impulse is free to play without a dead metaphysical theology, the scientific impulse without a dead metaphysical formalism. It is a happy chance that may befall the simple more easily than the wise and learned. III THE foregoing considerations have perhaps cleared the way to a realisation that when we look broadly at the matter, when we clear away all the accumulated superstitions, the unreasoned prepossessions, on either side, and so reach firm ground, not only is there no opposition between science and mysticism, but in their essence, and at the outset, they are closely related. The seeming divorce between them is due to a false and unbalanced development on either side, if not on both sides. Yet all such considerations cannot suffice to make present to us this unity of apparent opposites. There is, indeed, it has often seemed to me, a certain futility in all discussion of the relative claims of science and religion. This is a matter which, in the last resort, lies beyond the sphere of argument. It depends not only on a man’s entire psychic equipment, brought with him at birth and never to be fundamentally changed, but it is the outcome of his own intimate experience during life. It cannot be profitably discussed because it is experiential.