And this objection is felt most keenly in religion, when the religious soul first wakes up to the fact that itself, of necessity and continuously, contributes, by its own action, to the constitution of those affirmations and certainties, which, until then, seemed, without a doubt, to be directly borne in upon a purely receptive, automatically registering mind, from that extra-, super-human world which it thus affirmed. Here also, all having for so long been assumed to be purely objective, the temptation now arises to consider it all as purely subjective. Or again, if we insist upon holding that, here too, there are both objective and subjective elements, we readily experience keen distress at our inability clearly to divide off the objective, which is surely the reality, from the subjective, which can hardly fail to be its travesty. And finally, this doubt and trouble would seem to find specially ready material in the mystical element and form of religion. For here, as we have already seen, psycho-physical and auto-suggestive phenomena and mechanisms abound; here especially does the mind cling to an immediate access to Reality; and here the ordinary checks and complements afforded by the Historical and Institutional, the Analytically Rational, and the Volitional, Practical elements of Religion are at a minimum. Little but the Emotional and the Speculatively Rational elements seems to remain; and these, more than any others, appear incapable of admitting that they are anything other than the pure and direct effects and expressions of spiritual Reality. What, then, shall we think of all this? 2. _Answers to the above difficulties._ We evidently must, in the first instance, guard against any attempt at doing a doctrinaire violence to the undeniable facts of our consciousness or of its docile analysis, by explaining all our knowledge, or only even all our knowledge of any single thing, as either of purely subjective or of purely objective provenance; for everywhere and always these two elements co-exist in all human apprehension, reason, feeling, will, and faith. We find, throughout, an organization, an indissoluble organism, of subjective and objective, hence a unity in diversity, which is indeed so great that (for our own experience and with respect to our own minds at all events), the Subjective does not and cannot exist without the Objective, nor the Objective without the Subjective.