religious no less than to our social life.

"I desire," says à Kempis, "to enjoy thee inwardly but I cannot take
thee. I desire to cleave to heavenly things but fleshly things and
unmortified passions depress me. I will in my mind be above all things
but in despite of myself I am constrained to be beneath, so I unhappy
man fight with myself and am made grievous to myself while the spirit
seeketh what is above and the flesh what is beneath. O what I suffer
within while I think on heavenly things in my mind; the company of
fleshly things cometh against me when I pray."[63]

"Oh Master," says the Scholar in Boehme's great dialogue, "the creatures
that live in me so withhold me, that I cannot wholly yield and give
myself up as I willingly would."[64]

No psychologist has come nearer to a statement of the human situation
than have these old specialists in the spiritual life.

The bearing of all this on the study of organized religion is of course
of great importance; and will be discussed in a subsequent section. All
that I wish to point out now is that the beliefs, and the explanations
of action, put forward by our rationalizing surface consciousness are
often mere veils which drape the crudeness of our real desires and
reactions to life; and that before life can be reintegrated about its
highest centres, these real beliefs and motives must be tracked down,
and their humiliating character acknowledged. The ape and the tiger, in
fact, are not dead in any one of us. In polite persons they are caged,
which Is a very different thing: and a careful introspection will teach
us to recognize their snarls and chatterings, their urgent requests for
more mutton chops or bananas, under the many disguises which they