tions.
Beginning with the worship of the physical Race-life, the course of
psychologic evolution has been first to the worship of the Tribe (or
of the Totem which represents the tribe); then to the worship of
the human-formed God of the tribe--the God who dies and rises
again eternally, as the tribe passes on eternal--though its members
perpetually perish; then to the conception of an undying Savior, and the
realization and distinct experience of some kind of Super-consciousness
which does certainly reside, more or less hidden, in the deeps of the
mind, and has been waiting through the ages for its disclosure and
recognition. Then again to the recognition that in the sacrifices,
the Slayer and the Slain are one--the strange and profoundly mystic
perception that the God and the Victim are in essence the same--the
dedication of 'Himself to Himself' (2) and simultaneously with this the
interpretation of the Eucharist as meaning, even for the individual,
the participation in Eternal Life--the continuing life of the Tribe,
or ultimately of Humanity. (3) The Tribal order rises to Humanity; love
ascends from the lingam to yogam, from physical union alone to the union
with the Whole--which of course includes physical and all other kinds of
union. No wonder that the good St. Paul, witnessing that extraordinary
whirlpool of beliefs and practices, new and old, there in the first
century A.D.--the unabashed adoration of sex side by side with the
transcendental devotions of the Vedic sages and the Gnostics--became
somewhat confused himself and even a little violent, scolding his
disciples (I Cor. x. 21) for their undiscriminating acceptance, as it
seemed to him, of things utterly alien and antagonistic. "Ye cannot
drink the cup of the Lord and the cup of devils: ye cannot be partakers
of the Lord's table and the table of devils."

(1) See Sanskrit Dictionary.

(2) See Ch. VIII.

(3) There are many indications in literature--in prophetic or
poetic form--of this awareness and distinct conviction of an eternal
life, reached through love and an inner sense of union with others and
with humanity at large; indications which bear the mark of absolute
genuineness and sincerity of feeling. See, for instance, Whitman's poem,
"To the Garden the World" (Leaves of Grass, complete edition, p. 79).
But an eternal life of the third order; not, thank heaven! an eternity
of the meddling and muddling self-conscious Intellect!

Every carefu