fantastic tricks (even dancing) which became epidemic. Some sects (particularly Russian) have been known even in recent times in which an orgy of religious fervor ended in an orgy of sex-pleasure. All these abnormalities belong to very small minorities and cannot be treated in so small a work as this.
More widespread is the emotional craving which disposes many to dismiss the evidences for religion very leniently or even to dispense entirely with such. In another volume I told how so sane a thinker as Henry James believed in personal immortality because, he said, he wished to believe in it. More recently a well-known British Materialist, Robert Blatchford, became a Spiritualist, and told me that he did so at first entirely from emotional craving (for a belief that he would again see a dead wife). Spiritualism and Roman Catholicism no doubt make many converts, and bold large bodies of people, in this way. They wish to believe. They like to profess the beliefs or to share the ritualistic presentment of them.
The consciousness of sin or of moral struggle which some writers give as an important element of the psychology of religion seems to me an effect rather than a cause, or even an ingredient. There is no consciousness of "sin" until you believe in God. The "painful sense of moral struggle" is very largely a creation of moralists and spiritual writers. They create the feeling in a few people and then boast that religion meets it. Religion makes it far worse. The ordinary healthy man or woman is not conscious of legions of devils urging him
