we can no more conceive of absolute non-existence, than we can of eternity, and neither of these terms conveys any exact idea to our minds. The fact that a few master-minds have succeeded in gaining a kind of dim suspicion of their meaning, too illusory to be described in words, is one of the greatest triumphs of the human intellect. If it were possible to carry on a train of thought independent of the consciousness of the Ego, it would be in the nature of a raising ourselves out of and beyond our actual selves. Of course primitive man was incapable of such super-human mental effort. Centuries of intellectual discipline have only prepared us to formulate the problem. The immortality, the continual existence of the Ego, was recognized as an inherent necessity, in the earlier stages of mental development. And this conception was refined from its first crude form, the corporal resurrection and continued existence of the dead, into the belief in the immortality of the spiritual or intellectual attributes of each individual.
This is what I meant when I said above, that Religion was a functional weakness, caused by the imperfectness of our organ of thought, and one of the manifestations of our finiteness. Man arrived at his belief in God by the operations of causality and the incapability of imagining any forces or causes, except in organic forms, such as he was accustomed to see around him. He arrived at his belief in the soul, by a false and illogical observation of the phenomena of life and death, of sleep and dreams, and at his faith in the continued existence of the soul, by the impossibility experienced by his Ego, of imagining itself as non-existing. The theory of a continued existence after death is nothing more than a certain manifestation of the impulse for self-preservation, as the impulse for self-preservation itself, is nothing more than
