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In this analysis, or this claim that there is in religion nothing of a special nature to analyze, I am rigorously confining my attention to living men and women. It is the love of theory and of novelty that inspires most of these fanciful psychologies of religion. Let us stick to human facts. The difference between me now and what I was thirty-five years ago, when I was a devout believer, is not in the least psychological. I then, mainly on authority and partly for a time on personal conviction, accepted certain tremendous statements of fact: that an Infinite being read and was interested in my every thought, that I was presently going for eternity to a spiritual world, and so on. Naturally these statements and the dramatic ritual in which they were embodied, engendered very intense emotions in me. Scholars make a mistake when they take these emotions to be "religion." I have exactly the same emotions today, but they are not wasted on illusions. That is the only difference.

The only sense in which one can claim a psychological interest is by suggesting that, seeing that my friend of thirty-five years ago still worships in the same way, while I have now not an atom of religion, there may be some psychological element in him that is