In the first case, he will tend to superstition; in the second, to rationalism and indifference. But even if he passes well through this first crisis, and has thus achieved the collaboration of these two religious forces, the external and the intellectual, his religion will still be incomplete and semi-operative, because still not reaching to what is deepest and nearest to his will. A final transition, the addition of the third force, that of the emotional-experimental life, must yet be safely achieved. And this again is perilous: for the two other forces will, even if single, still more if combined, tend to resist this third force’s full share of influence to the uttermost. To the external force this emotional power will tend to appear as akin to revolution; to the intellectual side it will readily seem mere subjectivity and sentimentality ever verging on delusion. And the emotional-experimental force will, in its turn, be tempted to sweep aside both the external, as so much oppressive ballast; and the intellectual, as so much hair-splitting or rationalism. And if it succeeds, a shifting subjectivity, and all but incurable tyranny of mood and fancy, will result,--fanaticism is in full sight. III. PARALLELS TO THIS TRIAD OF RELIGIOUS ELEMENTS. If we would find, applied to other matters, the actual operation and co-operation, at the earliest stage of man’s life, of the identical powers under discussion, we can find them, by a careful analysis of our means and processes of knowledge, or of the stages of all reflex action. 1. _The three constituents of Knowledge._ Even the most elementary acquisition, indeed the very possibility, of any and all certitude and knowledge, is dependent for us upon the due collaboration of the three elements or forces of our nature, the sensational, the rational, the ethico-mystical.[36] There is, first, in the order of our consciousness and in the degree of its undeniableness, the element of our actual impressions, the flux of our consciousness as it apprehends particular sights and sounds, smells and tastes and touches; particular sensations of rest and movement, pleasure and pain, memory, judgment, and volition, a flux, “changeless in its ceaseless change.” We have so far found neither a true object for thought, nor a subject which can think. And yet this element, and this alone, is the simply, passively received, the absolutely undeniable part of our experience,--we cannot deny it if we would. And again, it is the absolutely necessary pre-requisite for our exercise or acquisition, indeed for our very consciousness, of the other two means or elements, without which there can be no real knowledge.