A further and somewhat important result of our possessing so much which is unconscious and of having so many feelings and ideas in consciousness of which we do not know the origin, or of whose origins we have but the vaguest and haziest notion is known as _rationalization_. This word signifies that we find reasons for doing or believing things which are of a pleasant nature and agreeable to us, and _vice versa_. Following on this rationalisation comes also a certain conservatism, which tends to retard progress of any sort, which dislikes looking at new ideas, and this for a very obvious reason. Looking at new ideas, examining ourselves or our work very closely, has a tendency to bring to light, from time to time, the very primitive instincts and feelings which we have been at so much pains to repress. And rather than submit to the indignity of discovering how really imperfect we are, and having our pride in our divinely constituted natures shaken, we have acquired a habit of denying and fighting strenuously against discovering truths connected with either our moral or physical evolution which would be unpleasant to us. In the light of our upbringing, such new truths are often unpleasant, therefore we rationalise that they must be untrue. For having been educated to venerate logic and reason, we can only be satisfied with any given conclusion we come to when we feel that it is justifiable in the light of logic and reason. But the logic of rationalisation is false logic. For many years, scientific and popular thought denied strenuously the possibility of the now universally accepted theory of human evolution; and on scientific grounds it was urged, with much plausible reasoning, that it was not possible to develop a high type like man from any low form of animal. On religious grounds it was argued equally passionately that if evolution were true, the Bible was wrong, God disappeared, and therefore the theory of evolution was untrue. The real reasons lying behind those reasons advanced by both the scientist and the general public, however, were not the reasons so carefully thought out by them, but consisted largely in the fact that they did not wish to find that the body, which they had hitherto thought a special and divine creation partaking of the miraculous, to be merely a stage in the evolution of life on this planet, and possibly not a final stage at that. For in that case, no longer would man be able to flatter himself that he was almost divine, he would have to relegate himself to the possibility of being in a stage of semi-barbarism; he would no longer be a final perfect product, but merely a half-finished article. It was this blow to his pride that he could not stand. And it is the same to-day. Whenever there is a likelihood that examination, particularly through research work, has thrown light on his psychic evolution, on the imperfections of his moral laws, or on the crudity of some