A definition of religion must completely circumscribe religion; it must not be applicable merely to one religion, or at the most to several out of the vast host of religions which are spread over the earth; it must draw a boundary line which includes all religions, the lowest as well as the highest, and which excludes all things else.[7] A definition thus extensive cannot be, in logical language, very comprehensive; to include all religions, it must not tell us much about what any religion is; in significance it can be neither rich nor definite. Perhaps if we say that religion is man's belief in a being or beings, mightier than himself and inaccessible to his senses, but not indifferent to his sentiments and actions, with the feelings and practices which flow from such belief, we have a definition of the kind required. I fear at least that any definition less abstract and vague will be found to apply only to particular forms or special developments of religion. Religion is man's communion, then, with what he believes to be a god or gods; his sense of relationship to, and dependence on, a higher and mysterious agency, with all the thoughts, emotions, and actions which proceed therefrom. The communion may be dark and gross, and find expression in impure and bloody rites, or it may be in spirit and in truth, and expressed in ways which educate and elevate both mind and heart. The belief may rest on wild delusions, on authority blindly accepted, or on rational grounds. The god may be some personified power of nature, some monstrous phantom of the brain, some imaginary demon of lust or cruelty; or it may be He in whom all truth, wisdom, goodness, and holiness have their source. But whatever be the form or character which religion presents, it always and everywhere involves belief in a god or object of worship, and feelings and actions corresponding to that belief. It is always and everywhere a consciousness of relationship to a worshipped being. [7] See Appendix VI.